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+*** START OF THE PROJECT GUTENBERG EBOOK 44627 ***
+
+  The Indians
+  of
+  The Painted Desert Region
+
+
+
+
+  WORKS BY
+
+  George Wharton James
+
+
+  IN AND AROUND THE GRAND CANYON OF THE
+  COLORADO RIVER IN ARIZONA.
+
+  THE INDIANS OF THE PAINTED DESERT REGION.
+
+  THE MISSIONS AND MISSION INDIANS OF CALIFORNIA.
+
+  INDIAN BASKETRY.
+
+
+
+
+  [Illustration: IN THE HEART OF THE PAINTED DESERT.]
+
+
+
+
+  The Indians
+  of the
+  Painted Desert Region
+
+  _Hopis_, _Navahoes_, _Wallapais_,
+  _Havasupais_
+
+
+  By
+  George Wharton James
+  Author of "In and Around the Grand Canyon," etc.
+
+
+  [Illustration]
+
+
+  _With Numerous Illustrations from Photographs_
+
+
+
+
+  Boston
+  Little, Brown, and Company
+  1903
+
+
+
+
+     _Copyright, 1903_,
+
+     BY EDITH E. FARNSWORTH
+
+
+     _All rights reserved_
+
+     Published October, 1903
+
+
+     UNIVERSITY PRESS · JOHN WILSON
+     AND SON · CAMBRIDGE, U.S.A.
+
+
+
+     _To my Wife_
+
+
+
+  CONTENTS
+
+
+                                                        PAGE
+
+  INTRODUCTORY                                          xiii
+
+  CHAPTER
+
+     I. THE PAINTED DESERT REGION                          1
+
+    II. DESERT RECOLLECTIONS                              10
+
+   III. FIRST GLIMPSES OF THE HOPI                        29
+
+    IV. THE HOPI VILLAGES AND THEIR HISTORY               44
+
+     V. A FEW HOPI CUSTOMS                                66
+
+    VI. THE RELIGIOUS LIFE OF THE HOPI                    82
+
+   VII. THE HOPI SNAKE DANCE                             102
+
+  VIII. THE NAVAHO AND HIS HISTORY                       124
+
+    IX. THE NAVAHO AT HOME                               138
+
+     X. THE NAVAHO AS A BLANKET WEAVER                   160
+
+    XI. THE WALLAPAIS                                    172
+
+   XII. THE ADVENT OF THE WALLAPAIS                      188
+
+  XIII. THE PEOPLE OF THE BLUE WATER AND THEIR HOME      199
+
+   XIV. THE HAVASUPAIS AND THEIR LEGENDS                 209
+
+    XV. THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS   220
+
+   XVI. THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS     248
+
+  BIBLIOGRAPHY                                           265
+
+
+
+
+  _ILLUSTRATIONS_
+
+
+  In the Heart of the Painted Desert.                 _Frontispiece_
+
+  A Son of the Desert.                           _Vignette on Title_
+
+  In the Heart of the Petrified Forest.            _Facing page_ xvi
+
+  A Freak of Erosion in the Petrified Forest.         "     "      2
+
+  Journeying over the Painted Desert to the
+  Hopi Snake Dance.                                   "     "      2
+
+  Ancient Pottery dug from Prehistoric Ruins on
+  the Painted Desert.                                 "     "      8
+
+  The Painted Desert near the Little Colorado
+  River.                                              "     "     16
+
+  Asleep, Early Morning, on the Painted Desert.       "     "     16
+
+  The Colorado River at Bass Ferry, the Vampire
+  of the Painted Desert.                              "     "     22
+
+  Hano, (Tewa) from the Head of the Trail.            "     "     34
+
+  Hopi Women building a House at Oraibi.              "     "     38
+
+  Mashonganavi from the Terrace below.                "     "     38
+
+  Mashongce, an Oraibi Maiden, drying Corn
+  Meal.                                               "     "     42
+
+  The Trio of Metates, and Hopi Woman about
+  to grind Corn.                                      "     "     42
+
+  An Oraibi Woman shelling Corn in a Basket
+  of Yucca Fibre.                                     "     "     50
+
+  The "Burro" of Hopi Transportation.                 "     "     50
+
+  An Aged Hopi at Oraibi.                             "     "     54
+
+  A Hopi, weaving a Native Cotton Ceremonial
+  Kilt.                                               "     "     54
+
+  An Oraibi Basket Weaver.                            "     "     60
+
+  An Admiring Hopi Mother.                            "     "     60
+
+  Shupela, Father of Kopeli, Late Snake Priest
+  at Walpi.                                           "     "     68
+
+  A Hopi Girl, Oraibi.                                "     "     68
+
+  Hopi Children, at Oraibi, waiting for a Scramble
+  of Candy.                                           "     "     76
+
+  Group of Hopi Maidens at Shungopavi.                "     "     82
+
+  Hopi Woman weaving Basket, her Husband
+  Knitting Stockings.                                 "     "     88
+
+  Hopi Woman preparing Corn Meal for making
+  Doughnuts.                                          "     "     88
+
+  Hopi "Boomerangs."                                  "     "     96
+
+  Hopi Ceremonial Drums.                              "     "     96
+
+  A Hopi Belle at Shungopavi.                         "     "    100
+
+  Blind Hopi Boy, Knitting Stockings.                 "     "    100
+
+  The Beginning of the Hopi Snake Dance,
+  Oraibi, 1902.                                       "     "    102
+
+  The Chief Antelope Priest depositing Pahos at
+  the Shrine of the Spider Woman.                     "     "    106
+
+  Throwing the Snakes into the Circle of Sacred
+  Meal.                                               "     "    106
+
+  Line-up of Snake and Antelope Priests, Antelope
+  Dance, Oraibi, 1902.                                "     "    110
+
+  The Snake Dance at Oraibi, 1902.                    "     "    114
+
+  The Snakes in the Kiva at Mashonganavi, after
+  the Ceremony of Washing.                            "     "    118
+
+  After taking the Emetic. Hopi Snake Dance at
+  Walpi.                                              "     "    122
+
+  Navaho Silver Necklace and Belt.                    "     "    126
+
+  Hopi Prayer Sticks or Pahos.                        "     "    126
+
+  An Aged Navaho, looking over the Painted
+  Desert.                                             "     "    131
+
+  An Old Hopi at Oraibi.                              "     "    131
+
+  Hopi Ceremonial Head-dresses.                       "     "    134
+
+  Hopi Bahos and Dance Rattles.                       "     "    134
+
+  Kapata, Antelope Priest, at Walpi.                  "     "    140
+
+  A Mashonganavi Hopi, going to hoe his Corn.         "     "    140
+
+  The Antelope Priests leaving their Kiva for the
+  Snake Dance.                                        "     "    146
+
+  The Widow, Daughters, and Grandchildren of
+  the Navaho Chief, Manuelito.                        "     "    146
+
+  Wife of Leve Leve, Wallapai Chief.                  "     "    156
+
+  The March of the Antelope Priests, Oraibi, 1902.    "     "    156
+
+  An Aged Navaho and her Hogan.                       "     "    170
+
+  Navaho Family and Hogan in the Painted
+  Desert.                                             "     "    170
+
+  Navaho Woman on Horseback.                          "     "    176
+
+  The Winner of the "Gallo" Race, at Tohatchi.        "     "    176
+
+  A Wallapai, making a Meal on the Fruit of the
+  Tuna, or Prickly Pear.                              "     "    188
+
+  Wallapai Maiden and Prayer Basket.                  "     "    188
+
+  Susquatami, Wallapai War Chief.                     "     "    196
+
+  Tuasula, Wallapai Chief.                            "     "    196
+
+  Havasupai Fortress and Hue-gli-i-wa, or Rock
+  Figures.                                            "     "    206
+
+  Chickapanagie's Wife, a Havasupai, parching
+  Corn in a Basket.                                   "     "    210
+
+  A Wallapai Woman pounding Acorns.                   "     "    210
+
+  Havasupai Mother and Child.                         "     "    216
+
+  A Family Group of Havasupais.                       "     "    216
+
+  Waluthanca's Daughter, with Esuwa, going for
+  Water.                                              "     "    230
+
+  Lanoman's Wife, a Havasupai.                        "     "    230
+
+  Rock Jones, Leading Medicine Man of Havasupais.     "     "    256
+
+  Sinyela, with Esuwa, going for Water.               "     "    256
+
+
+
+
+INTRODUCTORY
+
+
+Wild, weird, and mystic pictures are formed in the mind by the very
+name--the Painted Desert. The sound itself suggests a fabled rather
+than a real land. Surely it must be akin to Atlantis or the Island
+of Circe or the place where the Cyclops lived. Is it not a land of
+enchantment and dreams, not a place for living men and women, Indians
+though they be?
+
+It _is_ a land of enchantment, but also of stern reality, as those who
+have marched, unprepared, across its waterless wastes can testify. No
+fabled land ever surpassed it in its wondrousness, yet a railway runs
+directly over it, and it is not on some far-away continent, but is
+close at hand; a portion, indeed, of our own United States.
+
+In our schoolboy days we used to read of the Great American Desert. The
+march of civilization has marched that "desert" out of existence. Is
+the Painted Desert a fiction of early geographers, like unto the Great
+American Desert, to be wiped from the map when we have more knowledge?
+
+No! It is in actual existence as it was when first seen by the white
+men, about three hundred and fifty years ago, and as it doubtless will
+be for untold centuries yet to come.
+
+Coronado and his band of daring conquistadors, preceded by Marcos de
+Niza and Stephen the Negro, reaching out with gold-lustful hands, came
+into the region from northern Mexico, conquered Cibola--Zuni--and from
+there sent out a small band to investigate the stories told by the
+Zunis of a people who lived about one hundred miles to the northwest,
+whom they called A-mo-ke-vi. The Navaho Indians said the home of the
+A-mo-ke-vi was a Ta-sa-ûn´--a country of isolated buttes--so the
+Spaniards called the people Moki (Moqui) and their land "the province
+of Tusayan," and by those names they have ever since been known.
+
+Yet these names are not the ones by which they designate themselves and
+their land. They are the Hopituh, which Stephen says means "the wise
+people," and Fewkes, "the people of peace."
+
+It was in marching to the land of the Hopituh that the Spaniards
+designated the region "el pintado desierto." And a painted desert it
+truly is. Elsewhere I have described some of its horrors,[1] for I have
+been familiar with them, more or less, for upwards of twenty years.
+I do not write of that of which I have merely heard, but "mine eyes
+have seen," again and again, that which I describe. I have been almost
+frozen in its piercing snow-storms; choked with sand in its whirling
+sand-storms; wet through ere I could dismount from my horse in its
+fierce rain-storms; terrified and temporarily blinded by the brilliancy
+of its lightning-storms; and almost sunstruck by the scorching power of
+the sun in its desolate confines. I have seen the sluggish waters of
+the Little Colorado River rise several feet in the night and place an
+impassable barrier temporarily before us. With my horses I have camped,
+again and again, waterless, on its arid and inhospitable rocks and
+sands, and prayed for morning, only to resume our exhausting journey in
+the fiercely beating rays of the burning sun; longing for some pool of
+water, no matter how dirty, how stagnant, that our parched tongues and
+throats might feel the delights of swallowing something fluid. And last
+year (1902), in a journey to the home of the Hopi, my friends and I saw
+a part of this desert covered with the waters of a fierce rain-storm
+as if it were an ocean, and the "dry wash" of the Oraibi the scene of
+a flood that, for hours, equalled the rapids of the Colorado River. We
+were almost engulfed in a quicksand, and a few days later covered with
+a sand-storm; all these experiences, and others, in the course of a few
+days.
+
+[1] "In and Around the Grand Canyon."
+
+Stand with me on the summit of one of the towering mountains that
+guard the region and you will see such a landscape of color as exists
+nowhere else in the world. It suggests the thought of God's original
+palette--where He experimented in color ere He decided how to paint the
+sunset, tint the sun-kissed hills at dawn, give red to the rose, green
+to the leaves, yellow to the sunflowers, and the varied colors of baby
+blue-eyes, violets, portulacas, poppies, and cacti; where He concluded
+to distribute color throughout His world instead of making it all
+sombre in grays or black.
+
+Look! here is a vast flat of alkali, pure, dazzling white, shining
+like a vivid and horrible leprosy in the noon-day sun; close by is an
+area of volcanic action where a veritable "tintaro"--inkstand--has
+overflowed in devastating blackness over miles and miles. There are
+pits of six hundred feet depth full of black gunpowder-like substance,
+gardens of hellish cauliflowers and cabbages of forbidding black lava,
+and tunnels arched and square of pure blackness. Yonder is a mural
+face a half thousand feet high and two hundred or more miles long. It
+is nearly a hundred miles away, yet it reveals the rich glowing red of
+its walls, and between it and us are large "blotches" of pinks, grays,
+greens, reds, chocolates, carmines, crimsons, browns, yellows, olives,
+in every conceivable shade, and all blending in a strange and grotesque
+yet attractive manner, and fascinating while it awes. It is seldom one
+can see a rainbow lengthened out into flatness and then petrified; yet
+you can see it here. Few eyes have ever beheld a sunset painted on a
+desert's sands, yet all may see it here.
+
+It is a desert, surely, yet throughout its entire width flows a monster
+river; a fiendish, evil-souled river; a thievish, murderous river; a
+giant vampire, sucking the life-blood from thousands of square miles
+of territory and making it all barren, desolate, desert. And this
+vampire river has vampire children which emulate their mother in their
+insatiable thirst. Remorselessly they suck up and carry away all the
+moisture that would make the land "blossom as the rose," and thus add
+misery to desolation, devastation to barrenness.
+
+It is a desert, surely, yet planted in its dreary wastes are
+verdant-clad mountains, on whose summits winter's snows fall and
+accumulate, and in whose bosoms springs of life are harbored.
+
+It is a desert, surely, yet it is fringed here and there with dense
+forests, and in the very heart of its direst desolation threads of
+silvery streams lined with greenish verdure seem to give the lie to the
+name.
+
+It is desert, barren, inhospitable, dangerous, yet thousands of people
+make it their chosen home. Over its surface roam the Bedouins of the
+United States, fearless horsemen, daring travellers, who rival in
+picturesqueness, if not in evil, their compeers of the deserts by the
+Nile. Down in the deep canyon water-ways of the desert-streams dwell
+other peoples whose life is as strange, weird, wild, and fascinating as
+that of any people of earth.
+
+[Illustration: IN THE HEART OF THE PETRIFIED FOREST.]
+
+This is the region and these the people I would make the American
+reader more familiar with. Other books have been written on the Painted
+Desert. One was published a few years ago, written by a clever American
+novelist, and published by one of America's leading firms, and I
+read it with mingled feelings of delight and half anger. It was so
+beautifully and charmingly written that one familiar with the scenes
+depicted could not fail to enjoy it, although indignant--because of the
+errors that might have been avoided. It claims only to be fiction. Yet
+the youth of the land reading it necessarily gain distinct impressions
+of fact from its pages. These "facts" are, unfortunately, so far from
+true that they mislead the reader. It would have been a comparatively
+slight task for the author to have consulted government records and
+thus have made his references to geography and ethnology correct.
+
+It is needless, I hope, for me to say I have honestly endeavored to
+avoid the method here criticised. The bibliography incorporated as part
+of this book will enable the diligent student to consult authorities
+about this fascinating region.
+
+But now comes an important question. What are the boundaries of the
+Painted Desert? I am free to confess I do not know, nor do I think any
+one else does. The Spaniards never attempted to bound it, and no one
+since has ever had the temerity to do so. In Ives's map of the region
+he endeavored to explore, and of which he wrote so hopelessly, he
+places the Painted Desert in that ill-defined way that geographers used
+to follow in suggesting the location of the Great American Desert.
+
+The _conditions_ of color and barrenness that first suggested the name
+exist over a large area; you find them in the plateaus of southern
+Utah and the wild wastes of southern Nevada; they exist in much of New
+Mexico and southwestern Colorado. In Arizona if you sweep around north,
+west, south, and east, they are there. Northward--in the cliffs and
+ravines of the Grand Canyon country, in Blue Canyon, in the red mesas,
+the coal deposits, and in the lava flows around the San Francisco
+Mountains; westward--in the wild mountains and wilder deserts that
+lead to the crossings of the Colorado River, past the craters, lava
+flows, Calico Mountains, and Mohave Desert of the country adjoining the
+Santa Fé Route, and the Salton Sea, mud volcanoes, purple cliffs, and
+tawny sands of the Colorado Desert of the Sunset Route of the Southern
+Pacific; southward--in the Red Rock country, Sunset Pass, the meteorite
+beds of Canyon Diablo, the great cliffs of the Mogollon Plateau, the
+Tonto Basin, the Verdi Valley, and away down, over the Hassayampa,
+through the Salt River Valley, past the Superstition and other purple
+and variegated mountains, into the heart of northern Mexico itself;
+eastward--to the Petrified Forest, across into New Mexico to Mount
+San Mateo, by the cliffs, craters, lava flows, alkali flats, gorges
+and ravines of the Zuni Mountain country and as far as the Rio Grande
+at Albuquerque, where the basalt is scattered about in an irregular
+way, as if the molten stuff had been washed over the country from
+some titanic bucket, and left to lie in great inky blots over the
+bright-colored soils and clays.
+
+To me, _all this_ is Painted Desert region, for much of it is painted
+and much is desert. Indeed, if one Painted Desert were to be staked off
+in any one of the above named States, ten others, equally large, could
+be found in the remaining ones.
+
+It is a wonderful region viewed from any standpoint. Scenic! It is
+unrivalled for uniqueness, contrasts, variety, grandeur, desolateness,
+and majesty. Geologic! The student may here find in a few months what a
+lifetime elsewhere cannot reveal. Artistic! The artist will find it his
+rapture and his despair. Archæologic! Ruins everywhere, cavate, cliff,
+and pueblo dwellings, waiting for investigation, and, doubtless, scores
+as yet undiscovered. Ethnologic! Hopi, Wallapai, Havasupai, Navaho,
+Apache, and the rest; with mythologies as fascinating and complex
+as those of old Greece; with histories that lose themselves in dim
+legend and tradition, and that tell of feuds and wars, massacres and
+conflicts, that extend over centuries.
+
+In the first chapter I have briefly named some of the wonders and
+marvels of this fascinating land, and though in barest outline, "the
+half has not been told."
+
+It will be noticed that I have not rigidly adhered to the subjects as
+indicated by the heads of the chapters. I have preferred a discursive
+rather than a rigid style, for I deem it will prove itself the more
+interesting to the generality of my readers, and I merely call
+attention to it so that my critics may know it is not done without
+intent.
+
+Of the Indians of this region I have room to write of four tribes
+only, viz., the Hopi, the Navaho, the Wallapai, and the Havasupai. Of
+the former much has been written in late years, owing to the interest
+centred in their thrilling religious ceremony, the Snake Dance. Of the
+Navaho considerable is known, but of the Wallapai and Havasupai there
+is little known and less written. Indeed, of the Wallapai there is
+nothing in print except the brief and cursory remarks of travellers,
+and the reports of the teachers of the recently established schools
+to the Indian Department. No one is better aware than myself of the
+incomplete and fragmentary character of what I have written, but this
+book is issued, as others that have preceded it from my pen, in accord
+with my desire to place in compact form for the general reader reliable
+accounts of places and peoples in the United States hitherto known only
+to the explorer and scientist.
+
+To all the writers of the United States Bureau of Ethnology and the
+Smithsonian Institution, as well as those of other departments of the
+Government who have written on the region, I gratefully acknowledge
+many indebtednesses, especially to Powell, Fewkes, Matthews, Stephen,
+Hodge, Hough, Hrdlicka, Cushing, and Shufeldt.
+
+To those who know the persistency and conscientiousness of my labors
+in my chosen field, and the pains I take both by observation and
+from the works of authorities to gain accurate knowledge, and my
+_over_-willingness to acknowledge by pen and voice those to whom I am
+indebted, it will not be necessary to state that I have endeavored to
+make this book a standard. If I have failed to give credit where it was
+due, I do so now with an open heart.
+
+For the kindly reception my work in the printed page and on the
+platform has received in the past I hereby express my grateful
+acknowledgments.
+
+  GEORGE WHARTON JAMES.
+
+  AUTHOR AMPHITHEATRE,
+  BASS CAMP,
+  GRAND CANYON, ARIZONA.
+
+
+
+
+_THE INDIANS OF THE
+Painted Desert Region_
+
+
+
+
+CHAPTER I
+
+THE PAINTED DESERT REGION
+
+
+Civilization and barbarism obtrude themselves delightfully at every
+turn in this Wonderland of the American Southwest, called the Painted
+Desert Region.
+
+Ancient and modern history play you many a game of hide-and-seek as you
+endeavor to trace either one or the other in a study of its aboriginal
+people; you look upon a ceremony performed to-day and call it modern.
+In reality it is of the past, so old, so hoary with antiquity that even
+to the participants it has lost its origin and much of its meaning.
+
+History--exciting, thrilling, tragic--has been made in the Painted
+Desert Region; was being made centuries before Leif Ericson landed on
+the shores of Vinland, or John and Sebastian Cabot sailed from Bristol.
+History that was ancient and hoar when the band of pilgrims from Leyden
+battled with the wild waves of the Atlantic's New England shore, and
+was lapsing into sleepiness before the guns of the minute-men were
+fired at Lexington or Allen had fallen at Bunker Hill.
+
+In the Painted Desert Region we find peoples strange, peculiar, and
+interesting, whose mythology is more fascinating than that of ancient
+Greece, and, for aught we know to the contrary, may be equally ancient;
+whose ceremonies of to-day are more elaborate than those of a devout
+Catholic, more complex than those of a Hindoo pantheist, more weird
+than those of a howling dervish of Turkestan.
+
+Peoples whose origin is as uncertain and mysterious as the ancients
+thought the source of the Nile; whose history is unknown except in the
+fantastic, though stirring and improbable stories told by the elders
+as they gather the young men around them at their mystic ceremonies,
+and in the traditional songs sung by their high priests during the
+performance of long and exhausting worship.
+
+Peoples whose government is as simple, pure, and perfect as that of the
+patriarchs, and possibly as ancient, and yet more republican than the
+most modern government now in existence. Peoples whose women build and
+own the houses, and whose men weave the garments of the women, knit the
+stockings of their own wear, and are as expert with needle and thread
+as their ancestors were with bow and arrow, obsidian-tipped spear, or
+stone battle-axe.
+
+Here live peoples of peace and peoples of war; wanderers
+and stay-at-homes; house-builders and those who scorn fixed
+dwelling-places; poets whose songs, like those of blind Homer and
+the early Troubadors, were never written, but enshrined only in the
+hearts of the race; artists whose paints are the brilliant sands of
+many-colored mountains, and whose brushes are their own deft fingers.
+
+[Illustration: A FREAK OF EROSION IN THE PETRIFIED FOREST.]
+
+[Illustration: JOURNEYING OVER THE PAINTED DESERT TO THE HOPI SNAKE
+DANCE.]
+
+Its modern history begins about three hundred and fifty years ago
+when one portion of it was discovered by a negro slave, whose amorous
+propensities lured him to his death, and the other by a priest, of whom
+one writer says his reports were "so disgustful in lyes and wrapped up
+in fictions that the Light was little more than Darkness."
+
+Of its ancient history who can more than guess? To most questions it
+remains as silent as the Sphinx. The riddle of the Sphinx, though, is
+being solved, and so by the careful and scientific work of the Bureau
+of Ethnology, the riddles of the prehistoric life of our Southwest,
+slowly but surely, are being resolved.
+
+One of the countries comprised in the Painted Desert Region is the
+theme of an epic, Homerian in style if not in quality, full of wars
+and rumors of wars, storming of impregnable citadels, and the recitals
+of deeds as brave and heroic as those of the Greeks at Marathon or
+Thermopylæ; a poem recently discovered, after having remained buried in
+the tomb of oblivion for over two hundred years.
+
+Here are peoples of stupendous religious beliefs. Peoples who can
+truthfully be designated as the most religious of the world; yet
+peoples as agnostic and sceptic, if not as learned, as Hume, Voltaire,
+Spencer, and Ingersoll. Peoples to whom a written letter is witchcraft
+and sorcery, and yet who can read the heavens, interpret the writings
+of the woods, deserts, and canyons with a certainty never failing and
+unerring. Peoples who twenty-five years ago stoned and hanged the
+witches and wizards they sincerely thought cursed them, and who, ten
+years ago hanged, and perhaps even to-day, though secretly, hang one
+another on a cross as an act of virtue and religious faith, after
+cruelly beating themselves and one another with scourges of deadly
+cactus thorns.
+
+Here are intelligent farmers, who, for centuries, have scientifically
+irrigated their lands, and yet who cut off the ears of their burros to
+keep them from stealing corn.
+
+A land it is of witchcraft and sorcery, of horror and dread of ghosts
+and goblins, of daily propitiation of Fates and Powers and Princes
+of Darkness and Air at the very thought of whom withering curses and
+blasting injuries are sure to come.
+
+Here dwell peoples who dance through fierce, flaming fires, lacerate
+themselves with cactus whips, run long wearisome races over the
+scorching sands of the desert, and handle deadly rattlesnakes with
+fearless freedom, as part of their religious worship.
+
+Peoples who pray by machinery as the Burmese use their prayer wheels,
+and who "plant" supplications as a gardener "plants" trees and shrubs.
+
+Peoples to whom a smoking cigarette is made the means of holy
+communion, the handling of poisonous reptiles a sacred and solemn act
+of devotion, and the playing with dolls the opportunity for giving
+religious instruction to their children.
+
+Peoples who are pantheists, sun worshippers, and snake dancers, yet who
+have churches and convents built with incredible labor and as extensive
+as any modern cathedral.
+
+Peoples whose conservatism in manners and religion surpass that of the
+veriest English tories; who, for hundreds of years, have steadily and
+successfully resisted all efforts to "convert" and change them, and
+who to-day are as firm in their ancient faiths as ever. Peoples whom
+Spanish conquistadors could not tame with matchlock, pike, and machete,
+nor United States forces with Gatling gun, rifle, and bayonet.
+
+Peoples to whom fraternal organizations and secret societies, for men
+and women alike, are as ancient as the mountains they inhabit, whose
+lodge rooms are more wonderful, and whose signs and passwords more
+complex than those of any organization of civilized lands and modern
+times.
+
+Peoples industrious and peoples studiously lazy, honest and able in
+thievery, truthful and consummate liars, cleanly and picturesquely
+dirty, interesting and repulsively loathsome, charming and artistically
+hideous, religious and cursedly wicked, peaceful and unceasingly
+warlike, lovers of home and haters of fixed habitations.
+
+Here are peoples who dwell upon almost inaccessible cliffs, peoples of
+the clouds, and, on the other hand, peoples who dwell in canyon depths,
+where stupendous walls, capable of enclosing Memphis, Thebes, Luxor,
+Karnak, and all the ruins of ancient Egypt, are the boundaries of their
+primitive residences.
+
+The Painted Desert Region is a country where rattlesnakes are washed,
+prayed over, caressed, carried in the mouth, and placed before and on
+sacred altars in religious worship.
+
+Where the worship of the goddess of reproduction with all its
+phallic symbolism is carried on in public processionals, dances, and
+ceremonials by men, women, maidens, and children without shameful
+self-consciousness, yet where dire penalties, even unto mutilation and
+death, are visited upon the unchaste.
+
+Where polygamy has been as openly practised as in the days of Abraham,
+and possibly from as early a time, and where to-day it is as common
+to see a man who, openly, has two or more wives, as in civilized lands
+it is common to see him with but one. And yet it is a land in which
+polygamy is expressly forbidden by United States law, and where numbers
+of arrests have been made for violation of that law.
+
+Where religious rites are performed, so mystic and ancient that their
+meaning is unknown even to the most learned of those who partake in
+them.
+
+Indeed, the Painted Desert Region, though a part of the United States
+of America, is a land of peoples strange, unique, complex, diverse,
+and singular as can be found in any similar area on the earth, and the
+physical contour of the country is as strange and diverse as are the
+peoples who inhabit it.
+
+It is a land of gloriously impressive mountains, crowned with the snows
+of blessing and bathed in a wealth of glowing colors, changing hues,
+and tender tints that few other countries on earth can boast.
+
+On its eastern outskirt is a portion of one of the largest cretaceous
+monoclines in the world, and near by is a natural inkstand, half a mile
+in circumference, from which, centuries ago, flowed fiery, inky lava
+which has now solidified in intensest blackness over hundreds of miles
+of surrounding country.
+
+It is a land of mountain-high plateaus, edged with bluffs, cliffs, and
+escarpments that delight the distant beholder with their richness of
+coloring and wondrous variety of outline, and thrill with horror those
+who unexpectedly stand on their brinks.
+
+It is a land of laziness and indifferent content, where everything
+is done "poco tiempo"--"in a little while"--and where "to-morrow" is
+early enough for all laborious tasks, and yet a land of such tireless
+energy, never-ceasing work, and arduous labor as few countries else
+have ever known.
+
+A land where people live in refinement, education, and all the luxuries
+of twentieth-century civilization side by side with peoples whose
+dress, modes of living, habits of eating and sleeping, styles of food
+and cookery are similar to those of the subjects of Boadicea and
+Caractacus.
+
+In the Painted Desert Region the root of one dangerous-looking prickly
+cactus is used for soap, and the fruit of another for food.
+
+Here horses dig for water, and mules are stimulated by whiskey to draw
+their weighty loads over torrid deserts and up mountain steeps.
+
+It is a land of ruins, desolate and forlorn, buried and forgotten,
+with histories tragic, bloody, romantic; ruins where charred timbers,
+ghastly bones, and demolished walls speak of midnight attacks,
+treacherous surprises, and cruel slaughters; where whole cities have
+been exterminated and destroyed as if under the ancient commands to the
+Hebrews: "Destroy, slay, kill, and spare not."
+
+A desert country, and yet, in spots, marvellously fertile. Barren,
+wild, desolate, forsaken it is, and yet, here and there, fertile
+valleys, wooded slopes, and garden patches may be found as rich as any
+on earth.
+
+Where atmospheric colorings are so perfect and so divinely artistic in
+their applications that weary and desolate deserts are made dreams of
+glory and supremest beauty, and harsh rugged mountains are sublimated
+into transcendent pictures of tender tints and ever-changing but always
+harmonious combinations of color.
+
+A land where rain may be seen falling in fifty showers all around,
+and yet not a drop fall, _for a year or more_, on the spot where the
+observer stands.
+
+A land of sculptured images and fantastic carvings. Where water,
+wind, storm, sand, frost, heat, atmosphere, and other agencies,
+unguided and uncontrolled by man, have combined to make figures more
+striking, more real, more picturesque, more ugly, more beautiful,
+and more fantastic than those of the angels, devils, saints, and
+sinners that crown and adorn the ancient Pagan shrines of the Orient
+and the more modern Christian shrines of the Occident;--a veritable
+Toom-pin-nu-wear-tu-weep--Land of the Standing Rocks--more gigantic,
+wonderful, and attractive than can be found elsewhere in the world.
+
+Where sand mountains, yielding alike to the fierce winds of winter
+and the gentle breezes of summer, slowly travel from place to place,
+irresistibly controlling fresh sites and burying all that obstructs
+their path.
+
+A land where, in summer, railway trains are often stopped by drifting
+sands blown by scorching winds over almost trackless Saharas, and
+where, in winter, the same trains are stopped by drifting snows blown
+over the same Saharas now made Arctic in their frozen solitude.
+
+A land where once were vast lakes in which disported ugly monsters, and
+on the surface of which swam mighty fish-birds who gazed with curious
+wonder upon the enormous reptiles, birds, and animals which came to
+lave themselves in the cooling waves or drink of their refreshing
+waters.
+
+But now lakes, fishes, reptiles, and animals have entirely disappeared.
+Where placid lakes once were lashed into fury by angry winds are now
+only sand wastes and water-worn rocks where the winds howl and shriek
+and rave, and mourn the loss of the waters with which they used to
+sport; and the only remnants of prehistoric fishes, reptiles, and
+animals are found in decaying bones or fossilized remains deep imbedded
+in the strata of the unnumbered ages.
+
+[Illustration: ANCIENT POTTERY DUG FROM PREHISTORIC RUINS ON THE
+PAINTED DESERT.]
+
+A land where volcanic fires and fierce lava flows, accompanied by
+deadly fumes, noxious gases, and burning flames, have made lurid the
+midnight skies, and driven happy people from their peaceful homes.
+
+A land through which a mighty river dashes madly and unrestrainedly to
+the sea, and yet where, a few miles away, a spring that flows a few
+buckets of water an hour is an inestimable treasure. Yes indeed, where,
+in sight of that giant river, thirsty men have gone raving mad for want
+of water, and have hurled themselves headlong down thousand-feet-high
+precipices in their uncontrolled desire to reach the precious and
+cooling stream.
+
+A land of rich and florid coloring where the Master Artist has revelled
+in matchless combinations. It is a land of color,--sweet, gentle,
+tender colors that penetrate the soul as the words of a lover; fierce,
+glaring, bold colors that strike as with the clenched fist of a foe.
+
+It is the stage upon which the bronze and white actors of three hundred
+and fifty years ago played their games of life with ambitions, high as
+they were selfish, determined as they were bold, and unscrupulous as
+they were successful.
+
+
+
+
+CHAPTER II
+
+DESERT RECOLLECTIONS
+
+
+Of the flora and fauna of the Painted Desert Region I have made no
+study. That they are fascinating the works of Hart Merriam, Coville,
+Lemmon, Hough, and others of later days, and of the specialists of
+the earlier government surveys, abundantly testify. There are cacti
+of varieties into the hundreds, sagebrush, black and white grama,
+bunch grass, salt grass, hackberry, buck-brush, pines, junipers,
+spruces, cottonwoods, and willows, besides a thousand flowering plants.
+There are lizards, swifts, rattlesnakes, scorpions, Gila monsters,
+vinegerones, prairie dogs, hedgehogs, turtles, squirrels, cottontail
+and jack-rabbits, antelope, deer, mountain sheep, wildcats, and some
+bear.
+
+It is more of its physiographic conditions in a general way, however,
+that I would here write.
+
+Most people's conception of a desert is a flat, level place of
+nothing but sand. It is sand instead of water; a desert instead of
+an ocean. Few deserts conform to this conception,--none, indeed,
+that I know of in the boundaries of the United States. This Painted
+Desert Region is wonderfully diversified. There is sand, of course,
+but much rock, many trees, more canyons, some mountains and lava
+flows, extinct volcanoes, forests, and pastures. The Grand Canyon runs
+across its northern borders, and it is the vampire river that flows
+in that never-to-be-described water-way that drains away the water
+which leaves this the desert region it is; for the Colorado has many
+tributaries, and tributaries of tributaries,--the Little Colorado,
+Havasu (Cataract) Creek, Canyon Padre, Canyon Diablo, Walnut Creek, Oak
+Creek, Willow Creek, Diamond Creek, and a score or hundred others.
+
+Its great mountains are the San Francisco range, on the shoulders
+of which Flagstaff is located, Mount San Mateo, seen from the Santa
+Fé train near Grants in New Mexico, and Williams Mountain, west of
+Flagstaff, at the foot of which the railway traveller will see the town
+of Williams.
+
+Near Flagstaff are a number of extinct volcanoes and great masses of
+lava flow; from the train at Blue Water to the right a few miles one
+may see the crater Tintaro--the Inkstand. The Zuni Mountains have many
+craters, chief of which is the Agua Fria crater, and lava flows from
+the Zuni Mountains and Mount San Mateo meet in the valley, and one
+rides alongside them for miles coming west beyond Laguna.
+
+South of Canyon Diablo is a wonderful meteoritic mountain, the
+explanation of whose existence the scientists have not yet determined.
+From Peach Springs a large meteoric rock was sent to the Smithsonian,
+and I have one dug out of a hole of its own making in the Zuni
+Mountains, both of which weigh upwards of a ton.
+
+To the east of the Canyon Diablo Mountain is Sunset Pass, familiar
+to the readers of Gen. Charles King's thrilling Arizona stories, and
+beyond it to the south are Hell's Canyon,--which does not belie its
+name,--the Verdi Valley, and the interesting Red Rock Country, where
+numerous cliff and cavate dwellings have recently been discovered and
+explored by Dr. Fewkes.
+
+Indeed, this whole region is one of cliff and cavate and other
+forsaken dwellings. Everywhere one meets with them. Desert mounds, on
+examination, prove to be sites of long-buried cities, and hundreds, nay
+thousands of exquisite vessels of clay, decorated in long-forgotten
+ways, have been dug up from them and sent to grace the shelves of
+museums and speak of a people long since crumbled to dust.
+
+The miner has found it a profitable field for his operations, the
+Jerome and Congress, with the Old Vulture and similar mines, having
+made great fortunes for their owners. More than half our knowledge of
+the country came primarily from the daring and courageous prospectors
+who risked its dangers and deaths in their search for gold.
+
+The roads in the Painted Desert are long and tedious, and the horses
+drag their weary way over the scorching sands, the wheels of the wagon
+sinking in, as does also the heart of the sensitive rider who sees the
+efforts the poor beasts are making to obey his will. Yet the animals
+seldom sweat. Such is the rapid radiation of moisture in this dry, high
+atmosphere that one never sees any of the sweat and lather so common to
+hard-driven horses in lower altitude.
+
+The food question for horses is often serious if one goes far from the
+beaten path of traders or Indians. A desert is not a pasture, though
+its scant patches of grass often have to serve for one. The general
+custom, where possible, is to carry a small amount of grain, which is
+fed sparingly night and morning. The horses are hobbled and turned
+loose in as good pasture as can be found. Hence the first questions
+asked when determining a camping place are, "What kind of pasture
+and water does it possess?" There are times when one dare not run the
+risk of turning the horses loose. Thirsty beyond endurance, they will
+often travel all night, even though closely hobbled, back to where the
+last water was secured. Then they must be tracked back, and no more
+exhausting and disheartening occupation do I know than this.
+
+On one occasion we were compelled to camp where there was little
+pasturage. It rained, and there were two ladies in my party. The
+covered wagon was emptied and their blankets rolled down in it, so that
+they could be in shelter. Our driver was a German named Hank. Two of
+"his horses were mules," and these were tied one to each of the front
+wheels. The two real horses were tied to the rear wheels. During the
+night "Pete," one of the mules, got his fore legs over the pole of
+the wagon, and began to tug and pull so that the ladies were afraid
+the vehicle might be overturned. Calling to Hank, the poor fellow was
+compelled to get out of his blankets and in the rain go to Pete's
+rescue. To their intense amusement the ladies heard him remonstrating
+with the refractory mule, and almost exploded when he wound up his
+remonstrances, hitherto couched in quiet and dignified language, "Pete,
+you are von little tefel."
+
+Some people do not like to hobble a horse, and so they picket him.
+There are different ways of "picketing" a horse. He may be tied by the
+halter to a bush, tree, wagon, or stake driven into the ground. But
+these methods are fraught with danger. I once had a valuable horse
+at a time when Dr. Joseph LeConte, the beloved professor of geology
+of the University of California, was spending a month with me in the
+mountains. We had six horses, and all were "picketed" from the halter,
+or a rope around the neck. Three times a day we changed them to fresh
+pasturage. At one of the changing times we found the beautiful black
+stretched out cold and stiff. In scratching his head the hoof of his
+hind foot had caught in the rope, and in seeking to free himself he had
+pulled the rope tighter and tighter until he had strangled himself. The
+gentle-hearted professor sat down and wept at the tragic end of the
+noble horse "Duke" he had already learned to love.
+
+To prevent this danger I have often picketed a horse's hind foot to a
+log heavy enough to drag, so that the hungry animal could move a little
+in search of food, but not run or get far away. There have been two
+or three times, however, in my experience, where I could find neither
+tree, bush, nor stake. Not a rock or log could be found for miles to
+which the saddle horse I rode could be picketed. What then could I do?
+Sit up all night to care for my horse? Ride all night? Or do as I heard
+of one or two men having done, viz., picket the horse to my own foot? I
+once heard of a man who was dragged to his death that way. His cayuse
+was startled during the night and started to run. As the rope tightened
+and he dragged the unhappy wretch attached to him, his fear increased
+his speed, and not until he was exhausted and breathless did he stop in
+his wild, mad race. He was found with the corpse, bruised and mangled
+beyond all recognition, still dragging at the end of the rope.
+
+I had no desire to run such risk. So I did the impossible,--picketed my
+horse to a hole in the ground.
+
+"Nonsense! Picket a horse to a hole in the ground? It can't be done!"
+
+Indeed! But I did it. Watch me. Cut into the ground (especially if it
+is a little grassy) and make a hole a little larger than to allow your
+full fist to enter. As you dig deeper widen the hole below so that it
+is a kind of a chimney towards the top. Dig fully a foot or a foot and
+a half down. Then take the rope, which is already fastened at the other
+end to your horse, wrap the end around a piece of grass, or paper, or
+a small stone, or anything; put the knot into the hole, and "tamp" in
+the earth as vigorously as you can. Your horse is then fast, unless he
+grows desperately afraid and pulls with more than ordinary vigor.
+
+The scarcity of water makes journeying on the Painted Desert a grave
+and serious problem. The springs are few and far between, and only in
+the rainy season can one rely upon stony or clay pockets that fill up
+with the precious fluid. In going from Canyon Diablo to Oraibi there
+are four places where water may be obtained. First in a small canyon a
+few miles west of Volz's Crossing of the Little Colorado; then at the
+Lakes,--small ponds of dirty, stagnant water, where a trading-post is
+located and where the journey is generally broken for a night. Next
+day, twenty-two miles must be driven to Little Burro Spring before
+water is again found, and a few miles further on, on the opposite
+side of the valley, is Big Burro Spring. Then no more water is found
+until Oraibi is reached. There are two springs on the western side of
+the Oraibi mesa, and three miles on the eastern side in the Oraibi
+Wash is a good well, some sixty feet deep, of cold and good but not
+over-clear water. There are small pools near Mashonganavi, Shipauluvi,
+and Shungopavi, but the water is poor at best and very limited in
+quantity to those who are used to the illimitable flow of ordinary
+Eastern cities. The whole water supply at Mashonganavi, which is by far
+the best watered town of the middle mesa, would not more than suffice
+for the needs of a New York or Boston family of six or eight persons,
+and consternation would sit upon the face of the mistress of either
+household if such water were to flow through the faucets of her home.
+
+At Walpi there are three pool springs on the west side, but all flow
+slowly. One is good (for the desert), another is fair, and the third is
+horrible. Yet this last is almost equal to the supply on the eastern
+side, where there are three pool springs, only two of which can be used
+for domestic purposes.
+
+Storms fearful and terrible often sweep across this desert region. I
+have "enjoyed" several notable experiences in them, storms of sand, of
+rain, of wind, of lightning, and of thunder, sometimes one kind alone,
+other times of a combination of kinds. At one time we were camped in
+the Oraibi Wash not far from the home of the Mennonite missionary,
+my friend Rev. H. R. Voth. There were seven of us in my party,--five
+men, two women. Our general custom on making a camp was first of all
+to choose the best place for the beds of the ladies, and then the men
+arranged their blankets in picturesque irregularity around them at
+some distance away, thus forming a complete guard, not because of any
+necessity, but to make the ladies feel less timid. As my daughter was
+one of the ladies, I invariably rolled out my blankets near enough to
+be called readily should there be any occasion during the night.
+
+We had not been in our blankets long, that night, before a fearful
+thunder and rain-storm burst upon us. We had all gone to bed tired
+after our long and weary day watching the Hopi ceremonies, and the camp
+equipage was not prepared for a storm. It was pitch dark except for the
+sharp flashes of lightning which occasionally cut the blackness into
+jagged sections, and the deluge of rain waited for no squeamishness on
+my part. Hastily jumping up, I ran to and fro in my bare feet and night
+garments, caught up a big wagon sheet, and endeavored to spread it
+over the exposed beds of the ladies. The wind was determined I should
+not succeed, but I am English and obstinate. So I seized camera cases,
+valises, boxes of canned food, and anything heavy, and placed them
+upon the edges of the flapping canvas. Running back and forth to the
+wagon, the lightning every now and again revealed a drenched, fantastic
+figure, and I could hear suppressed laughter and giggles from under the
+blankets whence should have issued songs of thankfulness to me. But "it
+was ever thus!" I succeeded finally in pinning down the canvas, and had
+just rolled my wet and shivering form in my own drenched blankets, when
+Mr. Voth, with a lantern in his hand, came and simply demanded that
+the ladies come over to warmth and shelter in his hospitable house.
+Hastily wrapping themselves up, they started, blown about by the wind
+and flaunted by the tempest. The sand made it harder still to walk, and
+out of breath and wildly dishevelled, they struggled up the bank of the
+Wash and were soon comfortably ensconsed indoors. Then, strange irony
+of events, the storm immediately ceased, the heavens cleared, the stars
+shone bright, the cool night air became delicious to the nostrils and
+tired bodies, and we who remained outside had a sleep as ineffably
+sweet as that of healthful babes, while the ladies sweltered and rolled
+and tossed with discomfort in the moist heat that had accumulated in
+the closed rooms.
+
+[Illustration: THE PAINTED DESERT NEAR THE LITTLE COLORADO RIVER.]
+
+[Illustration: ASLEEP, EARLY MORNING, ON THE PAINTED DESERT.]
+
+A few years later I was again at Oraibi, and strangely near the same
+camping place. This time my companions were W. W. Bass, whose early
+adventures have been recounted in my "In and Around the Grand Canyon,"
+a photographer, and a British friend of his who had stopped off in
+California on his way home from Japan. Mr. Britisher had contributed a
+small share towards the expenses of the expedition, but with insular
+ignorance he had presumed that his small mite would pay the expenses
+of the whole outfit for a long period. It must be confessed that we
+had had a most arduous trip. The Painted Desert had shown its ugly
+side from the very moment we left the railway. Four miles out we had
+been stopped by the most terrific and vivid lightning-storm it has
+ever been my good fortune to witness and to be scared half out of my
+wits with. At Rock Tanks we had another storm. We had been jolted
+and shaken on our way out to Hopi Point of the Grand Canyon, and had
+come so near to perishing for want of water that we fell on our knees
+and greedily drank the vilest liquid from an alkali pool, a standing
+place of horses, on our way to the Little Colorado. At the old Tanner
+Crossing of that stream we had had another rain and lightning-storm
+near unto the first in fury, and in which our British friend had
+been caught in his blankets and nearly frightened to death. In the
+Moenkopi Wash he was offended because I left the wagon to ride to
+the home and accept the hospitality of the Mormon bishop, which he
+interpreted again with insular ignorance to mean a palace, a place of
+luxury, exquisite restfulness, good foods, and delicious iced wines,
+while he was left to beans, bacon, flapjacks, and dried fruit, and a
+roll of blankets on the rough and uneven ground. (It didn't make any
+difference that I explained to him next day that I had slept on a
+grass plot with one quilt and no pillow, cold, shivering, and longing
+for my good substantial roll of Navaho blankets, left for him to use
+if he so desired, and that our "banquet" had been coarse bread and a
+bowl of milk.) Then we had had another storm at Toh-gas-je, which I
+had partially avoided by riding on ahead in the light wagon of the
+Indian agent who piloted us, while he--Mr. Britisher--was in the
+heavier ambulance. The next night we camped, attempting to sleep on
+the stony slopes of the hillside at Blue Canyon in wretchedness and
+misery, because it was too late when we arrived to dare to drive down
+into the canyon. The next day we drove over the Sahara of America, a
+sandy desert which even to the Hopis is the most a-tu-u-u (hot) of
+all earthly places. That noon we camped in the dry wash of Tnebitoh,
+where we had to dig for water, waiting for it slowly to seep into the
+hole we had dug. It was a sandy, alkaline decoction, but we were glad
+and thankful for it, and the way the poor horses stood and longingly
+looked on as we waited for the inflow was pitiable. At night we camped
+some twelve or fifteen miles farther on, without water, hobbling the
+horses and turning them loose. I had engaged an Indian to go with us
+from Blue Canyon as helper and guide, so I sent him, in the morning, to
+bring in the horses. Two or three hours later he returned, with but one
+of the animals, and said he had tried to track the others, but could
+not do so. Imagine what our predicament would have been, in the heart
+of the desert, without horses and water, and many miles away from any
+settlement. There was but one thing to be done, and Mr. Bass at once
+did it. Putting a bridle on the one horse, he rode off barebacked after
+the runaways. Knowing the character of his mules, he aimed directly
+for the Tnebitoh. When he arrived at the spot where we had watered
+the day before, he found that, with unerring instinct, the horses had
+returned to this spot and had dug new watering places for themselves.
+Then, scenting the cool grass of the San Francisco Mountains, they had
+aimed directly west, and, hobbled though they were, the tracks showed
+they were travelling at a lively rate of speed. Knowing the urgency and
+desperateness of our case, Bass followed as fast as he could make his
+almost exhausted animal go, and after an hour's hard riding saw, in the
+far-away distance, the three perverse creatures "hitting" the trailless
+desert as hard as they could. Jersey, a knowing mule, was in the lead.
+He soon saw Bass, and, seeming to communicate with the others, they
+turned and saw him also. Jack (the other mule) and the horse at once
+showed a disposition to stop, but Jersey with bite and whinney tried to
+drive them on. Finding his efforts useless, he stopped with the others,
+and, when Bass rode up, allowed himself to be "necked" (tied neck to
+neck) with the other two. Horses and man were as near "played out" as
+we cared to see them when, later in the day, they returned to camp.
+
+It does not do to go out upon the Painted Desert without some practical
+person who is capable of meeting all serious emergencies that are
+likely to arise.
+
+The next day we drove on to Oraibi, in the scorching sun, over the
+sandy hillocks, where no road would last an hour in a wind-storm
+unless it were thoroughly blanketed and pegged down. We were all hot,
+weary, and ill-tempered. Thinking to help out, I volunteered to walk
+up the steep western trail to the mesa top and secure some corn at
+Oraibi for our horses, so that they could be fed at once on reaching
+our stopping place on the east side. When we started I had suggested
+the hope that we might be able to stop in the schoolhouse below the
+Oraibi mesa, as I had several times done in times before; but when
+the wagon arrived there, and I came down from the mesa, it was found
+to be already occupied by persons to whom it had been promised by the
+Indian agent. Camping, then, was the only thing left open to us, until
+I could see the Hopis and rent one of their houses. Down we drove to
+the camp, where alone a sufficiency of water was to be found. This
+explains our close proximity to the camp of the earlier year. We were
+just preparing our meal when a fierce sand-storm blew up. Cooking was
+out of the question; the fire blew every which way, and the sand filled
+meat, beans, corn, tomatoes with too much grit for comfort. This was
+the last straw that broke the back of Mr. Britisher's complacency. He
+had bemoaned again and again the leaving of his comfortable home to
+come into this "God-forsaken region," in a quest of what our crazy
+westernism called pleasure, and now his fury burst upon me in a manner
+that dwarfed the passion of the heavens and the earth. While there
+was a refinement in his vituperation, there was an edge upon it as
+keen as fury, passion, and culture could give it. I was scorched by
+his scarifying lightnings, struck again and again by his vindictive
+thunderbolts, tossed hither and thither by his stormy winds, and
+lifted heavenwards and then dashed downwards by the tornadoes and
+whirlwinds of his passion. It was dazzling, bewildering, intensely
+interesting, and then fiercely irritating. I stood it all until he
+denounced my selfishness. There's no doubt I am selfish, but there is a
+limit to a fellow's endurance when another fellow claims the discovery
+and rubs it in upon you until he abrades the skin. So I raised my hand
+and also my voice: "Stop, that's enough. Dare to repeat that and I'll
+tie you on a horse and send you back to the railway in charge of an
+Indian so quickly that you'll wonder how you got there. Selfish, am I?
+I permitted you to come on this trip as a favor to my photographer. The
+paltry sum you paid me has not found one-fourth share of the corn for
+one horse, let alone your own food, the hire of the horses, wagon, and
+driver. To oblige you I have allowed you the whole way to ride inside
+my conveyance that you might talk together, while I have sat out in the
+hot sun. If any help has been needed by Mr. Bass in driving, I have
+willingly given it instead of calling upon you. I have done all the
+unpacking and the packing of the wagon at each camp, morning, noon, and
+night. I have done all the cooking and much of the dish-washing, and
+yet you have the impudence and mendacity to say I have been selfish.
+Very well! I'll take myself at your estimate. In future I'll take my
+seat inside the ambulance; you shall do your share of helping the
+driver. You shall do your share of the packing; and if you eat another
+mouthful, so long as you remain in my camp, you shall cook it yourself.
+I have spoken! And when I thus speak I speak as the laws of the Medes
+and Persians, which alter not, nor change!"
+
+[Illustration: THE COLORADO RIVER AT BASS FERRY, THE VAMPIRE OF THE
+PAINTED DESERT.]
+
+"Well, ---- says you are selfish!" burst out the somewhat cowed man.
+
+"Then I put him on the same plane as I put you; and if ever either of
+you dares to make that charge again, I will--"
+
+Well, never mind what I, in my, what I still believe to be, just anger
+threatened. I turned away, went and secured an Indian's house, and that
+night we removed there.
+
+But I wish I had the space to recount how those two unfortunates and
+misfortunates cooked their own meals and mine and Bass's. It is a
+subject fit for a Dickens or a Kipling. No minor pen can do justice to
+it. How they came and asked with quiet humility, "What are we going
+to have for supper?" and how I replied, "Raw potatoes, so far as I am
+concerned!" Neither knew whether a frying-pan was for skimming cream
+from a can of condensed milk or for making charlotte russes. Neither
+could boil water without scorching it. But surreptitiously (with my
+secret connivance) Bass gave the tyros gentle hints and finally "licked
+them" into fourth-rate cooks, so that I reaped the reward of their
+labors in selfishly and shamelessly taking some of the concoctions they
+had slaved over.
+
+I know this plain, unvarnished tale reveals me a "bad man from Bodie,"
+but I started out to give a truthful account of the Painted Desert and
+its storms, and this "tempest in a frying-pan" in camp cannot well be
+ignored by a veracious chronicler.
+
+Last year, fate designed that we camp at exactly the same spot. The
+two wagons came to rest at about the same place where the ambulance
+stood, and exactly the same wind and sand-storm blew up before we had
+been there half an hour. I had with me a long, eight-feet-high strip of
+canvas belonging to a very large circular tent. To ward off the force
+of some part of the storm we stretched this canvas from the trunk of
+one cottonwood tree to another, and moved our camp to the sheltered
+side. That was an insult to the powers of the storm. The wind fairly
+howled with rage, and pulled and tugged and flapped that canvas in a
+perfect fury of anger. Then as we huddled in its shelter, a sudden jerk
+came, and up it was ripped, from top to bottom, in a moment, and the
+loose ends went wildly flying and flapping every way. In the blowing
+sand I fled with the ladies to Mr. Voth's ever-hospitable house, but
+it was as hot as--well! no matter--in there. Outside, the cottonwoods
+were bowed over in the fury of the wind, and the sand went flying by in
+sheets. It was easy then to understand the remark of one experienced in
+the ways of the Painted Desert Region: "If you ever buy any real estate
+here, contract to have it anchored, or you'll wake up some morning and
+find it all blown into the next county." The flying sand literally
+obliterated every object more than a few feet away.
+
+Now in this last case I had the pleasure--as peculiar a pleasure as it
+is to watch the coming of a hurricane at sea--to see the oncoming of
+this storm. We were enjoying perfect calm. Suddenly over the Oraibi
+mesa there came a great brown mass that stretched entirely across the
+country. It was the tawny sand risen in power and majesty to drive us
+from its lair. It was so grand, so sublime, so alive, that just as
+I instinctively rush to my camera at sight of an interesting face,
+I dashed towards it to secure a photograph of this new, gigantic,
+living manifestation. But in its fierce fury it swept upon us with such
+rapidity that I was too late. We were covered with it, buried in it.
+As darkness leaps upon one and absorbs him, so did this storm absorb
+us. In an hour or so its greatest fury subsided; then we thought we
+would build our camp-fire and proceed to our regular cooking. How the
+wind veered and changed, and changed again as soon as the fire began to
+ascend. That is a point to watch in building a camp-fire. Be sure and
+locate it so that its smoke won't blow upon you when you sit down to
+eat. In this case, however, it would not have mattered. In my notebook
+I read: "We have changed the camp-fire three times, and no matter where
+we put it, the smoke swoops down upon us. Even now while I write I am
+half blinded by the smoke, which ten minutes ago was being blown in the
+opposite direction." So that if these few pages have an unpleasant odor
+of camp-fire smoke about them, the reader must charge it to the wilful
+ways of the wind on the Painted Desert.
+
+Elsewhere I have spoken of the mystery brooding over the peoples of
+this land. It is also existent in the very colors of it, whether
+noted in early morning, in the glare of the pitiless Arizona noon, or
+at sunset; in the storm, with the air full of sand, or in the calm
+and quiet of a cloudless sky; when the sky is cerulean or black with
+lowering clouds; ever, always, the color is weird, strange, mysterious.
+One night at Walpi several of us sat and watched the colorings in the
+west. No unacquainted soul would have believed such could exist. To
+describe it is as impossible as to analyze the feelings of love. It was
+raining everywhere in the west; and "everywhere" means so much where
+one's horizon is not limited. The eye there roams over what seem to be
+boundless distances. In all this space rain was falling. The sun had
+but half an hour more to live, and it flooded the sky with an orange
+crimson. The rain came down in hairy streaks brilliantly illuminated.
+The sun could be discerned only as a dimly veiled face, with the light
+shed below it--none above--in graceful curves. Then the orange and
+crimson changed to purple, deepening and deepening into blackness until
+day was done.
+
+Sometimes the lighting up of the desert in the early morning gives it
+the effect of a sea-green ocean, and then the illusion is indescribably
+wonderful. At such times, if there are clouds in the sky, the
+reflections of color are as delicate and beautiful as the tintings of
+the sea-shells.
+
+One night standing on the mesa at Mashonganavi looking east and south,
+the vast ocean-like expanse of tawny sand and desert was converted by
+the hues of dying day into a gorgeous and resplendent sea of exquisite
+and delicate color. On the further side were the Mogollon Buttes,--the
+Giant's Chair, Pyramid Butte, and others,--with long walls, which,
+in the early morning black and forbidding, were now illumined and
+etherealized by the magic wand of sunset.
+
+If, however, one would know another of the marvellous charms of this
+Painted Desert Region let him see it in the early summer, after the
+first rains. This may be the latter part of June or in July and August.
+Then what a change! One seeing it for the first time would naturally
+exclaim in protest: "Desert? Why, this is a garden!"
+
+A thin and sparse covering of grass, but enough to the casual observer
+to relieve the whole land from the charge of barrenness; the black and
+white grama grasses, with their delicate shades of green; and a host of
+wild flowers of most exquisite colors in glorious combinations. Here
+masses of flaming marigolds and sunflowers; yonder patches of the white
+and purple tinted flowers of the jimson-weed, while its rich green
+leaves form a complete covering for the tawny sand or rocky desolation
+beneath. Here are larkspurs, baby blue-eyes, Indian's paint brush,
+daisies, lilies, and a thousand and one others, the purples, blues,
+reds, pinks, whites, and browns giving one a chromatic feast, none the
+less delightful because it is totally unexpected.
+
+Then who can tell of the glory of the hundreds of cacti in bloom, great
+prickly monsters, barrel shaped, cylindrical, lobe formed, and yet
+all picked out in the rarest, most dainty flowers the eye of man ever
+gazed upon? Look yonder at the "hosh-kon," one of the yucca family, a
+sacred plant to the Navahoes. Its dagger-like green leaves are crowned
+and glorified with the central stalk, around which cluster a thousand
+waxen white bells, and this one is only a beginning to the marvellous
+display of them we shall see as we ride along. The greasewood veils
+its normal ugliness in revivified leaves and a delicate flossy yellow
+bloom that makes it charming to the eye. Even the sagebrush attains to
+some charm of greenness, and where the juniper and cedar and pine lurk
+in the shades of some of the rocky slopes, the deepest green adds its
+never-ending comfort and delight to the scene.
+
+Yet you look in vain for the rivers, the creeks, the babbling brooks,
+the bubbling fountains, the ponds, that charm your eye in Eastern
+landscapes. Oh, for the Adirondacks,--the lakes and streams which
+abound on every hand. If only these could be transplanted into this
+desert to give their peculiar delights without any of their drawbacks,
+_then_ the Painted Desert Region would be the ideal land.
+
+It would never do to bring the Adirondack flies and gnats and
+mosquitoes; its hot, sultry nights and muggy, sweltering days. No!
+These we can do without. We would have its advantages, but with none of
+its disadvantages.
+
+How futile such wishes; how childish such longings! Each place
+is itself; and, for myself, I love the Painted Desert even in
+its waterlessness, its barrenness, and its desolation. Think of
+its stimulating altitude, its colors, its clear, cloudless sky,
+its glorious, divine stars, its delicious evening coolness, its
+never-disturbed solitudes, its speaking silences, its romances, its
+mysteries, its tragedies, its histories. These are some of the things
+that make the Painted Desert what it is--a region of unqualified
+fascination and allurement.
+
+
+
+
+CHAPTER III
+
+FIRST GLIMPSES OF THE HOPI
+
+
+Three great fingers of rock from a gigantic and misshapen hand, roughly
+speaking, pointing southward, the hand a great plateau, the fingers
+mesas of solid rock thrust into the heart of a sandy valley,--this
+is the home of the Hopi, commonly and wrongly termed the Moki. The
+fingers are from seven to ten miles apart, and a visitor can go from
+one finger-nail to another either by descending and ascending the steep
+trails zigzagged on the fingers' sides, or he can circle around on the
+back of the hand and thus in a round-about manner reach any one of the
+three fingers. These mesa fingers are generally spoken of as the first
+or east mesa, the second or middle mesa, and the third or west mesa.
+They gain their order from the fact that in the early days of American
+occupancy Mr. T. V. Keam established a trading-post in the canyon that
+bears his name, and this canyon being to the east of the eastern mesa,
+this mesa was reached first in order, the western mesa naturally being
+third.
+
+On the east mesa are three villages. The most important of all Hopi
+towns is Walpi, which occupies the "nail" of this first "finger." It is
+not so large as Oraibi, but it has always held a commanding influence,
+which it still retains. Half a mile back of Walpi is Sichumavi, and
+still further back Hano, or, as it is commonly and incorrectly called,
+Tewa.
+
+About seven miles--as the crow flies--to the west is the second or
+middle mesa, and here are Mashonganavi, Shipauluvi, and on an offshoot
+from this second mesa, separated from it by a deep, sand-filled ravine,
+is Shungopavi.
+
+Ten miles farther to the west is Oraibi, which marks the farthest
+western boundary of pueblo civilization.
+
+Oh! the pathos, the woe, the untold but clearly written misery
+of the centuries in these cliff-built houses of the mesas, these
+residences that are fortresses, these steep trail-approached and
+precipice-protected homes. In a desert land, surrounded by relentless,
+wary, and vigilant foes, ever fighting a hard battle with the adverse
+conditions of their environment, short of water, of firewood, and
+with food grown in the desert-rescued lands below where at any moment
+the ruthless marauder might appear, there is no wonder that almost
+every elderly face is seamed and scarred; furrowed deeply with the
+accumulated centuries of never-ceasing care. Mystery here seems at
+first to reign supreme. It stands and faces one as a Presence. It
+hovers and broods, and you feel it even in your sleep. The air is full
+of it. The very clouds here are mysterious. Who are these people?
+From whence came they? What is their destiny? What fearful battles,
+race hatreds, devastating wars, led them to make their homes on
+these inaccessible cliffs? How did they ever conceive such a mass of
+elaborate ceremonial as now controls them? Solitary and alone they
+appear, a vast question mark, viewed from every standpoint. Whichever
+way one looks at them a great query stares him in the face. They are
+the chief mystery of our country, an anachronism, an anomaly in our
+twentieth-century civilization.
+
+When we see the ruins of Egypt, India, Assyria, we look upon something
+that is past. Those peoples _were_: they pertain to the ages that are
+gone. Their mysteries are of lives lived in the dim ages of antiquity.
+But here are antique lives being lived in our own day; pieces of
+century-old civilizations transplanted, in time and place, and brought
+into our time and place; the past existent in the present; the lapse
+of centuries forgotten, and the days of thousands of years ago bodily
+transferred into our commercial, super-cultured, hyper-refined age.
+
+The approach to the first mesa from Keam's Canyon is through a sandy
+country, which, in places, is dry, desolate, and bare. But here and
+there are patches of ground upon which weeds grow to a great height,
+plainly indicating that with cultivation and irrigation good crops
+could be raised. As we leave the mouth of the canyon the singular
+character of this plateau province is revealed. To the south the sandy
+desert, in lonesome desolation, stretches away as far as the eye can
+reach, its wearisome monotony relieved only by the close-by corn-fields
+of the Hopis and the peculiar buttes of the Mogollons. With the sun
+blazing down upon it, its forbidding barrenness is appalling. Neither
+tree, shrub, blade of grass, animal, or human habitation is to be seen.
+The sand reflects the sun's rays in a yellow glare which is irritating
+beyond measure, and which seems as if it would produce insanity by its
+unchangeableness.
+
+To the right of us are the extremities of the sandstone plateaus, of
+which the Hopi mesas are the thrust out fingers. Here and there are
+breaks in the plateau which seem like openings into rocky canyons.
+Before us, ten or more miles away, is the long wall of the first mesa,
+its falling precipices red and glaring in the sun. Immense rocks of
+irregular shape lie about on its summit as if tumbled to and fro in
+some long-ago-forgotten frolic of prehistoric giants. Right before us,
+and at about the mid distances of the "finger" from the main plateau,
+the mesa wall is broken down in the form of a U-shaped notch or
+gap,--from which Walpi, "the place of the gap," obtains its name; and
+it is on the extremity of the mesa, beyond this notch, that the houses
+of the Hopi towns can now clearly be discerned. Just beyond the notch a
+little heap of houses, apparently of the same color as the mesa itself,
+appears. Then a little vacant space and another small heap, followed
+by another vacancy with a larger heap at the extreme end of the mesa.
+These heaps, beginning at the notch, are respectively Tewa, Sichumavi,
+and Walpi.
+
+Dotting the slopes of the talus at the foot of the mesa precipices are
+corn-fields, peach orchards, and corrals for burros, sheep, and goats.
+
+As we approach nearer we see that the first mesa is rapidly losing
+its distinctively Indian character. The policy of the United States
+Government, in its treatment of these Indians, is to induce them, so
+far as possible, to leave their mesa homes and reside in the valley
+nearer to their corn-fields. As their enemies are no longer allowed to
+molest them, their community life on these mesa heights is no longer
+necessary, and the time lost and the energy wasted in climbing up and
+down the steep trails could far better be employed in working in the
+fields, caring for their orchards, or attending to their stock. But
+while all this sounds well in theory, and on paper appears perfectly
+reasonable, it fails to take into consideration the influence of
+heredity and the personal passions, desires, and feelings of volitional
+beings. As a result, the government plan is not altogether a success.
+The Indian agents, however, have induced certain of the Hopis, by
+building houses for them, to consent to a partial abandonment of their
+mesa homes. Accordingly, as one draws nearer, he sees the stone houses
+with their red-painted corrugated-iron roofs, the schoolhouse, the
+blacksmith's shop, and the houses of the teachers, all of which speak
+significantly of the change that is slowly hovering over the Indian's
+dream of solitude and desolation.
+
+But after our camp is made and the horses sent out in the care of
+willing Indians to the Hopi pastures, we find that the trails to the
+mesa summit are the same; the glaring yellow sand is the same; the
+red and gray rocks are the same; the fleecy and dark clouds that
+occasionally appear at this the rainy time are the same; the glaring,
+pitiless sun with its infernal scorching is the same; and we respire
+and perspire and pant and struggle in our climb to the summit in the
+same old arduous fashion. Above, in Hano, Sichumavi, and Walpi, the
+pot-bellied, naked children, the lithe and active young men, the
+not unattractive, shapely, and kindly-faced young women, with their
+peculiar symbolic style of hair-dressing, the blear-eyed old men
+and women, the patient and stolid burros, the dim-eyed and pathetic
+captive eagles, the quaint terraced-houses with their peculiar
+ladders, grotesque chimneys, passageways, and funny little steps, are
+practically the same as they have been for centuries.
+
+There are two trails from the valley to the summit of the first mesa on
+the east side, one at the point, and three on the west side. We ascend
+by the northeastern trail, which, on reaching the "Notch" or "Gap,"
+winds close by an enclosure in which is found a large fossil, bearing a
+rude resemblance to a stone snake. All around this fossil, within the
+stone enclosure, are to be found "bahos," or prayer sticks, which have
+been brought by the devout as their offerings to the Snake Divinities.
+From time immemorial this shrine has been in existence, and no Hopi
+ever passes it without some offering to "Those Above," either in the
+form of a baho, a sprinkling of the sacred meal, the ceremonial smoking
+to the six cardinal points, or a few words of silent but none the less
+devout and earnest prayer.
+
+At the head of this trail is Hano, and from this pueblo we can gain
+a general idea of Hopi architecture, for, with differences in minor
+details, the general styles are practically the same. Where they
+gained their architectural knowledge it is hard to tell, and who they
+are is yet an unsolved problem. It is pretty generally conceded,
+however, that all the pueblo peoples of Arizona and New Mexico--of
+whom the Hopis are the most western--are the descendants of the race,
+or races, who dotted these territories and southern Colorado with
+ruins, and who are commonly known as the Cliff and Cave Dwellers. But
+this is thrusting the difficulty only a few generations, or scores of
+generations, further back. For we are at once compelled to the agnostic
+answer, "I don't know!" when asked who are the Cliff Dwellers. Who they
+are and whence they came are still problems upon which such patient
+investigators as J. Walter Fewkes is working. He has clearly confirmed
+the decision of Bancroft and others which affirmed the identity of
+the Cliff and Cave Dwellers with the Hopis and other pueblo-inhabiting
+Indians of the Southwest.
+
+[Illustration: HANO, (TEWA) FROM THE HEAD OF THE TRAIL.]
+
+Although of different linguistic stocks and religion, the homes of
+the pueblo Indians are very similar. Almost without exception the
+pueblos built on mesa summits are of sandstone or other rock, plastered
+with adobe mud brought up from the water-courses of the valley.
+Those pueblos that are located in the valley, on the other hand, are
+generally built of adobe.
+
+No one can doubt that the Indians chose these elevated mesa sites for
+purposes of protection. With but one or two almost inaccessible trails
+reaching the heights, and these easily defendable, their homes were
+their fortresses. Their fields, gardens, and hunting-grounds were in
+the valleys or far-away mountains, whither they could go in times of
+peace; but, when attacked by foes, they fled up the trails, established
+elaborate methods of defence, and remained in their fortress-homes
+until the danger was past.
+
+The very construction of the houses reveals this. In none of the older
+houses is there any doorway into the lowest story. A solid wall faces
+the visitor, with perhaps a small window-hole. A rude ladder outside
+and a similar one inside afford the only means of entrance. One climbs
+up the ladder outside, drops through a hole in the roof, and descends
+the ladder inside. When attacked, the outer ladder could be drawn up,
+and thus, if we remember the crude weapons of the aborigines when
+discovered by the white man, it is evident that the inhabitants would
+remain in comparative security.
+
+Of late years doors and windows have been introduced into many of the
+ancient houses.
+
+It is a picturesque sight that the visitor to the Hopi towns enjoys
+as he reaches the head of the trail at Hano. The houses are built in
+terraces, two or three stories high, the second story being a step
+back from the first, so that a portion of the roof of the first story
+can be used as the courtyard or children's playground of the people
+who inhabit the second story. The third story recedes still farther,
+so that its people have a front yard on the roof of the second story.
+At Zuni and Taos these terraces continue for six and seven stories,
+but with the Hopis never exceed three. The first climb is generally
+made on a ladder, which rests in the street below. The ladder-poles,
+however, are much longer than is necessary, and they reach up
+indefinitely towards the sky. Sometimes a ladder is used to go from
+the second to the third story, but more often a quaint little stairway
+is built on the connecting walls. Equally quaint are the ollas used as
+chimneys. These have their bottoms knocked out, and are piled one above
+another, two, three, four, and sometimes five or six high. Some of the
+"terraces" are partially enclosed, and here one may see a weaver's
+loom, a flat stone for cooking _piki_ (wafer bread), or a beehive-like
+oven used for general cooking purposes. Here and there cord-wood is
+piled up for future use, and now and again a captive eagle, fastened
+with a rawhide tether to the bars of a rude cage, may be seen. The
+"king of birds" is highly prized for his down and feathers, which are
+used for the making of prayer plumes (bahos).
+
+There does not seem to have been much planning in the original
+construction of the Hopi pueblos. There was little or no provision
+made for the future. The first houses were built as needed, and then as
+occasion demanded other rooms were added.
+
+It will doubtless be surprising to some readers to learn that the Hopi
+houses are owned and _built_ (in the main) by the women, and that the
+men weave the women's garments and knit their own stockings. Here,
+too, the women enjoy other "rights" that their white sisters have
+long fought for. The home life of the Hopis is based upon the rights
+of women. They own the houses; the wife receives her newly married
+husband into her home; the children belong to her clan, and have her
+clan name, and not that of the father; the corn, melons, squash, and
+other vegetables belong to her when once deposited in her house by the
+husband. She, indeed, is the queen of her own home, hence the pueblo
+Indian woman occupies a social relationship different from that of most
+aborigines, in that she is on quite equal terms with her husband.
+
+In the actual building of the houses, however, the husband is required
+to perform his share, and that is the most arduous part of the labor.
+He goes with his burros to the wooded mesas or cottonwood-lined streams
+and brings the roof-timbers, ladder-poles, and door-posts. He also
+brings the heavier rocks needed in the building. Then the women aid him
+in placing the heavier objects, after which he leaves them to their own
+devices.
+
+Being an intensely religious people, the shamans or priests are always
+called upon when a new house is to be constructed. Bahos--prayer plumes
+or sticks--are placed in certain places, sacred meal is lavishly
+sprinkled, and singing and prayer offered, all as propitiation to
+those gods whose especial business it is to care for the houses.
+
+It is exceedingly interesting to see the women at work. Without
+plumb-line, straight line, or trowel they proceed. Some women are
+hod-carriers, bringing the pieces of sand or limestone rock to the
+"bricklayers" in baskets, buckets, or dish pans. Others mix the adobe
+to the proper consistency and see that the workers are kept supplied
+with it. And what a laughing, chattering, jabbering group it is! Every
+tongue seems to be going, and no one listening. Once at Oraibi I saw
+twenty-three women engaged in the building of a house, and I then got
+a new "side light" on the story of the Tower of Babel; The builders of
+that historic structure were women, and the confusion of tongues was
+the natural result of their feminine determination to all speak at once
+and never listen to any one else.
+
+I photographed the builders at Oraibi, and the next day contributed a
+new dress to each of the twenty-three workers. Here are some of their
+names: Wa-ya-wei-i-ni-ma, Mo-o-ho, Ha-hei-i, So-li, Ni-vai-un-si,
+Si-ka-ho-in-ni-ma, Na-i-so-wa, Ma-san-i-yam-ka, Ko-hoi-ko-cha,
+Tang-a-ka-win-ka, Hun-o-wi-ti, Ko-mai-a-ni-ma, Ke-li-an-i-ma.
+
+The finishing of the house is as interesting as the actual building.
+With a small heap of adobe mud the woman, using her hand as a trowel,
+fills in the chinks, smooths and plasters the walls inside and out.
+Splashed from head to foot with mud, she is an object to behold, and,
+as is often the case, if her children are there to "help" her, no
+mud-larks on the North River, the Missouri, or the Thames ever looked
+more happy in their complete abandonment to dirt than they. Then when
+the whitewashing is done with gypsum, or the coloring of the walls with
+a brown wash, what fun the children have. No pinto pony was ever more
+speckled and variegated than they as they splash their tiny hands into
+the coloring matter and dash it upon the walls.
+
+[Illustration: HOPI WOMEN BUILDING A HOUSE AT ORAIBI.]
+
+[Illustration: MASHONGANAVI FROM THE TERRACE BELOW.]
+
+Inside the houses the walls also are whitewashed or colored, and
+generally there is some attempt made to decorate them by painting rude
+though symbolic designs half-way between the floor and ceiling. The
+floor is of earth, well packed down with water generally mixed with
+plaster, and the ceiling is of the sustaining poles and cross-beams,
+over which willows and earth have been placed. Invariably one can find
+feathered bahos, or prayer plumes, in the beams above, and no house
+could expect to be prospered where these offerings to "Those Above"
+were neglected.
+
+The chief family room serves as kitchen, dining-room,
+corn-grinding-room, bedroom, parlor, and reception-room. In one
+corner a quaint, hooded fireplace is built, and here the housewife
+cooks her _piki_ and other corn foods, boils or bakes her squash,
+roasts, broils, or boils the little meat she is able to secure, and
+sits during the winter nights while "the elders" tell stories of the
+wondrous past, when all the animals talked like human beings and the
+mysterious people--the gods--from the upper world came down to earth
+and associated with mankind.
+
+The corn-grinding trough is never absent. Sometimes it is on a little
+raised platform, and is large or small as the size of the family
+demands. The trough is composed either of wooden or stone slabs,
+cemented into the floor and securely fastened at the corners with
+rawhide thongs. This trough is then divided into two, three, four, or
+more compartments (according to its size), and in each compartment a
+sloping slab of basic rock is placed. Kneeling behind this, the woman
+who is the grinder of the meal (the true lady, _laf-dig_, even though
+a Hopi) seizes in both hands a narrower flat piece of the same kind of
+rock, and this, with the motion of a woman over a washboard, she moves
+up and down, throwing a handful of corn every few strokes on the upper
+side of her grinder. This is arduous work, and yet I have known the
+women and maidens to keep steadily at it during the entire day.
+
+When the meal is ground, a small fire is made of corn cobs, over which
+an earthern olla is placed. When this is sufficiently heated the meal
+is stirred about in it by means of a round wicker basket, to keep it
+from burning. This process partially cooks the meal, so that it is more
+easily prepared into food when needed.
+
+In one corner of the house several large ollas will be found full of
+water. Living as they do on these mesa heights, where there are no
+springs, water is scarce and precious. Every drop, except the little
+that is caught in rain-time or melted from the snows, has to be carried
+up on the backs of the women from the valley below. In the heat of
+summer, this is no light task. With the fierce Arizona sun beating down
+upon them, the feet slipping in the hot sand or wearily pressing up on
+the burning rocks, the olla, filled with water, wrapped in a blanket
+and suspended from the forehead on the back, becomes heavier and
+heavier at each step. Those of us who have, perforce, carried cameras
+and heavy plates to the mesa tops know what strength and endurance this
+work requires.
+
+For dippers home-made pottery and gourd shells are commonly used. Now
+and again one will find the horn of a mountain sheep, which has been
+heated, opened out into a large spoon-like dipper; or a gnarled or
+knotty piece of wood, hacked out with flint knife into a pretty good
+resemblance to a dipper.
+
+Near the water ollas one can generally see a shelf upon which the
+household utensils are placed. Here, too, when corn is being ground,
+a half-dozen plaques of meal will stand. This shelf serves as pantry
+and meat safe (when there is meat), and the hungry visitor will seldom
+look there in vain for a basket-platter or two piled high with _piki_,
+the fine wafer bread for which the Hopis are noted. _Piki_ is colored
+in a variety of ways. Dr. Hough says the ashes of _Atriplex canescens
+James_ are used to give the gray color, and that _Amaranthus sp._ is
+cultivated in terrace gardens around the springs for use in dyeing
+it red; a special red dye from another species is used for coloring
+the _piki_ used in the Katchina dances; and the ashes of _Parryella
+filifolia_ are used for coloring. Saffron (_Carthamus tinctorius_) is
+used to give the yellow color.
+
+It is fascinating in the extreme to see a woman make _piki_. Dry
+corn-meal is mixed with coloring matter and water, and thus converted
+into a soft batter. A large, flat stone is so placed on stones that
+a fire can be kept continually burning underneath it. As soon as the
+slab is as hot as an iron must be to iron starched clothes it is
+greased with mutton tallow. Then with fingers dipped in the batter
+the woman dexterously and rapidly sweeps them over the surface of the
+hot stone. Almost as quickly as the batter touches, it is cooked; so
+to cover the whole stone and yet make even and smooth _piki_ requires
+skill. It looks so easy that I have known many a white woman (and
+man) tempted into trying to make it. Once while attending the Snake
+Dance ceremonials at Mashonganavi, a young lady member of my party was
+sure she could perform the operation successfully. My Hopi friend,
+Kuchyeampsi, gladly gave place to the white lady, and laughingly looked
+at me as the latter dipped her fingers into the batter, swept them
+over the stone, gave a suppressed exclamation of pain, tried again,
+and then hastily rose with three fingers well blistered. My cook, who
+was a white man, was sure he could accomplish the operation, so he was
+allowed to try. Once was enough. He was a religious man, and bravely
+kept silence, which was a good thing for us.
+
+When the _piki_ is sufficiently cooked, it is folded up into neat
+little shapes something like the shredded wheat biscuits. One thing I
+have often noticed is that a quick and skilful _piki_ maker will keep
+a sheet flat, without folding, so that she may place it over the next
+sheet when it is about cooked. This seems to make it easier to remove
+the newly cooked sheet from the cooking slab.
+
+If you are ever invited into a Hopi house you may rest assured you will
+not be there long before a piled-up basket of _piki_ will be brought to
+you, for the Hopis are wonderfully hospitable and enjoy giving to all
+who become their guests.
+
+Another object seldom absent is the "pole of the soft stuff." This
+is a pole suspended from the roof beams upon which all the blankets,
+skins, bedding, and wearing apparel are placed. Once upon a time these
+were very few and very crude. The skins of animals tanned with the
+hair on, blankets made of rabbit skins, and cotton garments made from
+home grown, spun, and woven cotton, comprised their "soft stuff." But
+when the Spaniards brought sheep into the province of Tusayan, and the
+Hopis saw the wonderful improvement a wool staple was over a cotton
+one, blankets and dresses of wool were slowly added to the household
+treasures, until now the "garments of the old," except antelope, deer,
+fox, and coyote skins, are seldom seen.
+
+[Illustration: MASHONGCE, AN ORAIBI MAIDEN, DRYING CORN MEAL.]
+
+[Illustration: THE TRIO OF METATES, AND HOPI WOMAN ABOUT TO GRIND
+CORN.]
+
+It is a remarkable fact that the Hopis wore garments made from cotton
+which they grew themselves, prior to the time of the Spanish invasion.
+They also knew how to color the cotton from unfading mineral and
+vegetable dyes, and in the graves of ancient cliff and cave dwellings,
+well-woven cotton garments often have been taken.
+
+Sometimes to-day one may see an old man or woman weaving a blanket
+from the tanned skins of rabbits. Such a garment is far warmer and
+more comfortable than one would imagine. The dressed pelts are twisted
+around a home-woven string made of shredded yucca fibre, wild flax, or
+cotton, and thus a long rope is formed many yards in length. This rope
+is then woven in parallel strings with cross strands of the same kind
+of fibre, and a robe made some five or six feet square.
+
+The windows of the ancient Hopi houses were either small open holes
+or sheets of gypsum. Of late years modern doors and windows have been
+introduced, yet there are still many of the old ones in existence.
+
+Having thus taken a general and cursory survey of Hano, let us, in
+turn, visit the six other villages on the mesa heights ere we look
+further into the social and ceremonial life of this interesting people.
+
+
+
+
+CHAPTER IV
+
+THE HOPI VILLAGES AND THEIR HISTORY
+
+
+The province of Tusayan is dotted over in every direction with ruins,
+all of which were once inhabited by the Hopi people. Indeed, even
+in the "pueblo" stage of their existence they seem to have retained
+much of the restlessness and desire for change which marked them when
+"nomads."
+
+Traditionary lore among modern Hopis asserts that the well-known ruin
+of Casa Grande was once the home of their ancestors, and Dr. Fewkes has
+conclusively shown a line of ruins extending from the Gila and Salt
+River valleys to the present Hopi villages. So there is no doubt but
+that some, at least, of the Hopis came to their modern homes from the
+South. It is, therefore, quite possible that such ruins as Montezuma's
+Castle were once Hopi homes. Every indication seems to point to the
+fact that all these ancient ruins--some of which are caveate, others
+cliff, and still others independent pueblos, built in the open, away
+from all cliffs--were occupied by a people in dread of attack from
+enemies. Every home has its lookout. Every field could be watched.
+Nearly all the cliff and cave dwellings were naturally fortresses,
+and the open pueblos were so constructed as to render them castles of
+defence to their inhabitants on occasion.
+
+In these facts alone we can see an interesting, though to those
+primarily concerned a tragic state of affairs; a home-loving people,
+sedentary and agricultural, willing and anxious to live at peace,
+surrounded and perpetually harassed by wild and fierce nomads,
+whose delight was war, their occupation pillage, and their chief
+gratifications murder and rapine. The cliff- or cave-dwelling husband
+left his home in the morning to plant his corn or irrigate his field,
+uncertain whether the night would see him safe again with his loved
+ones, a captive in the hands of merciless torturers, or lying dead and
+mutilated upon the fields he had planted.
+
+No wonder they are the Hopituh--the people of peace. Who would not long
+for peace after many generations of such environment? Poor wretches!
+Every field had its memories of slaughter, every canyon had echoed
+the fierce yells of attacking foes, the shrieks of the dying, or the
+exultant shouts of the victors, and every dwelling-place had heard the
+sad wailing of widows and orphans.
+
+The union of these people, under such conditions, in towns became a
+necessity--self-preservation demanded cohesion. That isolation and
+separation were not unnatural or repulsive to them is shown by the
+readiness with which in later times they branched out and established
+new towns. These separations often led to bitter and deadly quarrels
+among themselves, and elsewhere[2] I have related the traditional
+story of the destruction of a Hopi city, Awatobi, by the inhabitants
+of rival cities, who in their determination to be "Hopituh"--people of
+peace--were willing to fight and exterminate their neighbors and thus
+compel peace.
+
+[2] "The Storming of Awatobi," _The Chautauquan_, August, 1901.
+
+Of the present seven mesa cities, towns, or villages of the Hopis, it
+is probable that Oraibi only occupies the same site that it had when
+first seen by white men in 1540.
+
+It will readily be recalled that when Coronado reached Cibola (Zuni)
+and conquered it he was sadly disappointed at not finding the piles of
+gold, silver, and precious stones he and his conquistadors had hoped
+for. The glittering stories of the gold-strewn "Seven Cities of Cibola"
+were sadly proven to be mythical. But hope revived when the wounded
+general was told of seven other cities, about a hundred miles to the
+northwest. _These_ might be the wealthy cities they sought. Unable to
+go himself, he sent his ensign Tobar, with a handful of soldiers and a
+priest, and it fell to the lot of these to be the first white men to
+gaze upon the wonders of the Hopi villages.
+
+Instead of finding them as we now see them, however, it is pretty
+certain that the first village reached was that of Awatobi, a town
+now in ruins and whose history is only a memory. Standing on the mesa
+at Walpi and looking a little to the right of the entrance to Keam's
+Canyon, the location of this "dead city" may be seen.
+
+Walpi occupied a terrace below where it now is, and Sichumavi and
+Hano were not founded. At the middle mesa Mashonganavi and Shungopavi
+occupied the foothills or lower terraces, and Shipauluvi was not in
+existence.
+
+What an interesting conflict that was, in 1540, between the few
+civilized and well-armed soldiers of Coronado and the warrior priests
+of Awatobi. Tobar and his men stealthily approached the foot of the
+mesa under the cover of darkness, but were discovered in the early
+morning ere they had made an attack. Led by the warrior priests, the
+fighting men of the village descended the trail, where the priests
+signified to the strangers that they were unwelcome. They forbade their
+ascending the trail, and with elaborate ceremony sprinkled a line of
+sacred meal across it, over which no one must pass. To cross that
+sacred and mystic line was to declare one's self an enemy and to invite
+the swift punishment of gods and men. But Tobar and his warriors knew
+nothing of the vengeance of Hopi gods and cared little for the anger of
+Hopi men, so they made a fierce and sharp onslaught. When we remember
+that this was the first experience of the Hopis with men on horseback,
+protected with coats of mail and metal helmets, who fought not only
+with sharpened swords, but also slew men at a distance with sticks that
+belched forth fire and smoke, to the accompaniment of loud thunder, it
+can well be understood that they speedily fell back and soon returned
+with tokens of submission. Thus was Awatobi taken. After this Walpi,
+Mashonganavi, Shungopavi, and Oraibi were more or less subjugated.
+
+In 1680, as is well known, Popeh, a resident of one of the eastern
+pueblos near the Rio Grande, conceived a plan to rid the whole country
+of the hated white men, and especially of the "long robes"--the
+priests--who had forbidden the ancient ceremonies and dances, and
+forcibly baptized their children into a new faith, which to their
+superstitious minds was a catastrophe worse than death. The Hopis
+joined in the plan, though Awatobi went into it with reluctance, owing
+to the kindly ministrations of the humane Padre Porras.
+
+The plot was betrayed, but not early enough to enable the Spaniards to
+protect themselves, and on the day of Santa Ana, the 10th of August,
+1680, the whole white race was fallen upon and mercilessly slain or
+driven out.
+
+For the next nearly twenty years the more timid of the people lived
+in dread of Spanish retaliation. Then it was that Hano was founded.
+Anticipating the arrival of a large force, a number of Tanoan and Tewan
+people fled from the Rio Grande to Tusayan. Some of the former went to
+Oraibi, and the latter asked permission to settle at the head of the
+Walpi trail near to "the Gap."
+
+Possibly about this same time, too, the villages located on the lower
+terraces or foothills moved to the higher sites, as they were thus
+afforded better protection.
+
+Sichumavi--"the mound of flowers"--was founded about the year 1750
+by Walpians of the Badger Clan, who for some reason or other grew
+discontented and wished a town of their own. Here they were joined by
+Tanoans of the Asa Clan from the Rio Grande, who for a time had lived
+in the seclusion of the Tsegi, as the Navahoes term the Canyon de
+Chelly in New Mexico.
+
+Exactly when Shipauluvi was founded is not known, though its name--"the
+place of peaches"--clearly denotes that it must have been after the
+Spanish invasion, for it was the conquerors who brought with them
+peaches. Nor were peaches the only good things the Hopis and other
+American aborigines owed to the hated foreigners. They introduced
+horses, cows, sheep (which latter have afforded them a large measure of
+sustenance and given to them and the Navahoes the material with which
+to make their useful rugs and blankets), and goats, besides a number of
+vegetables.
+
+Here, then, about the middle of the eighteenth century the Hopi mesa
+towns were settled as we now find them, and doubtless with populations
+as near as can be to their present numbers.
+
+Hano we have already visited. Let us now, hastily but carefully, glance
+at each of the other villages as they appear at the present time.
+
+Passing on to Sichumavi from Hano we find it similar in all its main
+features to Hano, except that none of its houses are as high. In the
+centre of the town is a large plaza where, in wet weather, a large body
+of rain-water collects. This is used for "laundry" purposes, as drink
+for the burros and goats, and a bathing pond for all the children of
+the pueblo. It is one of the funniest sights imaginable to see the
+youngsters playing and frolicking in the water by the hour,--I should
+have said liquid mud, for the filth that accumulates in this plaza
+reservoir is simply indescribable. Children of both sexes, their brown,
+swarthy bodies utterly indifferent to the piercing darts of the sun,
+lie down in this liquid filth, roll over, splash one another, run to
+and fro, and enjoy themselves hugely, even in the presence of the
+white visitor, until a glimpse of the dreaded camera sends them off
+splashing, yelling, gesticulating, and some of them crying, to the
+nearest shelter.
+
+That supereminence of Hopi character is conservatism is shown as one
+walks from Sichumavi to Walpi. Here is a literal exemplification
+demonstrating how the present generations "tread in the footsteps" of
+their forefathers. The trail over which the bare and moccasined feet of
+these people have passed and repassed for years is worn down deep into
+the solid sandstone. The springy and yielding foot, unprotected except
+by its own epidermis or the dressed skin of the goat, sheep, or deer,
+has cut its way into the unyielding rock, thus symbolizing the power of
+an unyielding purpose and demonstrating the force of an unchangeable
+conservatism.
+
+Between these two pueblos the mesa becomes so narrow that we walk on
+a mere strip of rock, deep precipices on either side. To the left are
+Keam's Canyon and the road over which we came; to the right are the
+gardens, corn-fields, and peach orchards, leading the eye across to the
+second mesa, on the heights of which are Mashonganavi and Shipauluvi.
+
+These gardens and corn-fields are the most potent argument possible
+against the statements of ignorant and prejudiced white men who claim
+that the Indians--Hopis as well as others--are lazy and shiftless.
+
+If a band of white men were placed in such a situation as the Hopis,
+and compelled to wrest a living from the sandy, barren, sun-scorched
+soil, there are few who would have faith and courage enough to attempt
+the evidently hopeless task. But with a patience and steadiness that
+make the work sublime, these heroic bronze men have sought out and
+found the spots of sandy soil under which the water from the heights
+percolates. They have marked the places where the summer's freshets
+flow, and thus, relying upon sub-irrigation and the casual and
+uncertain rainfalls of summer, have planted their corn, beans, squash,
+melons, and chili, carefully hoeing them when necessary, and each
+season reap a harvest that would not disgrace modern scientific methods.
+
+All throughout these corn-fields temporary brush sun-shelters are seen,
+under which the young boys and girls sit, scaring away the birds and
+watching lest any stray burro should enter and destroy that which has
+grown as the result of so much labor.
+
+[Illustration: AN ORAIBI WOMAN SHELLING CORN IN A BASKET OF YUCCA
+FIBRE.]
+
+[Illustration: THE "BURRO" OF HOPI TRANSPORTATION.]
+
+Here, too, in the harvesting time one may witness busy and interesting
+scenes. Whole families move down into temporary brush homes, and women
+and children aid the men in gathering the crops. Tethered and hobbled
+burros stand patiently awaiting their share of the common labor.
+
+Yonder is a group of men busy digging a deep pit. Watch them as it
+nears completion. It is made with a narrow neck and "bellies" out to
+considerable width below. Indeed, it is shaped not unlike an immense
+vase with a large, almost spherical body and narrow neck. In depth
+it is perhaps six, eight, ten, or a dozen feet. On one side a narrow
+stairway is cut into the earth leading down to its base, and at the
+foot of this stairway a small hole is cut through into the chamber.
+Our curiosity is aroused. What is this subterranean place for? As we
+watch, the workers bring loads of greasewood and other inflammable
+material, kindle a fire in the chamber, and fill it up with the wood.
+Now we see the use of the small hole at the foot of the stairway. It
+acts as a draught hole, and soon a raging furnace fire is in the vault
+before us. When a sufficient heat has been obtained, the bottom hole is
+closed, and then scores of loads of corn on the cob are dropped into
+the heated chamber. When full, every avenue that could allow air to
+enter is sealed, and there the corn remains over night or as long as
+is required to cook it,--self-steam it. It is then removed, packed in
+sacks or blankets on the backs of the patient burros, and removed to
+the corn-rooms of the houses on the mesa above.
+
+Other fresh corn is carried up and spread out on the house-tops to dry.
+
+All this is stored away in the corn-rooms, into which strangers
+sometimes are invited, but oftener kept away from. It is stacked up in
+piles like cord-wood, and happy is that household whose corn-stack is
+large at the beginning of a hard winter.
+
+Walpi--the place of the gap--though not a large town, is better
+known to whites than any of the other Hopi towns. Here it was that
+the earliest visitors came and saw the thrilling Snake Dance. Its
+southeastern trail, with the wonderful detached rock leaning over on
+one side and the cliff on the other, between which the steep and rude
+stairway is constructed, has been so often pictured, as well as the
+so-called "Sacred Rock" of the Walpi dance plaza, that they are now as
+familiar as photographs of Trinity Church, New York, or St. Paul's,
+London. As one stands on the top of one of the houses he sees how
+closely Walpi has been built. It covers the whole of the south end of
+the mesa, up to the very edges of the precipice walls in three of its
+four directions, and, as already shown, the fourth is the narrow neck
+of rock connecting Walpi with Sichumavi and Hano. The dance plaza is
+to the east, a long, narrow place, at the south end of which is the
+"Sacred Rock." It is approached from south and north by the regular
+"street" or trail, and one may leave it to the west through an archway,
+over which is built one of the houses.
+
+Several ruins on the east mesa are pointed out as "Old" Walpi, and
+the name of one of these--Nusaki--(also known as Kisakobi) is a clear
+indication that at one time the Spaniards had a mission church there. A
+Walpian, Pauwatiwa, shows, with pride, an old carved beam in his house
+which all Hopis say came from the mission when it was destroyed. On the
+terraces just below the mesa-top--perhaps a hundred or two hundred
+feet down--are a number of tiny corrals, to and from which, morning and
+evening, the boys, young men, and sometimes the women and girls may be
+seen driving their herds of sheep and goats, and in which the burros
+are kept when not in use. These picturesque corrals from below look
+almost like swallows' nests stuck on the face of the cliffs.
+
+As we wander about in the narrow and quaint streets of Walpi we cannot
+fail to observe the ladder-poles which are thrust through hatchways,
+down which we peer into the darkness below with little satisfaction.
+These lead to the _kivas_, or sacred ceremonial chambers, where all
+the secret rites of the different clans are held. Here we shall be
+privileged to enter if no ceremony is going on. The kivas are generally
+hewn out of the solid rock, or partially so, and are from twelve to
+eighteen feet square. When not otherwise occupied it is no uncommon
+sight to see in a kiva a Hopi weaver squatted before his rude loom,
+making a dress for his wife or daughter, or weaving a ceremonial sash
+or kilt for his own use in one of the many dances.
+
+In every Hopi town one cannot fail to be struck with the nudity of
+the children of all ages, from the merest babies up to eight and
+even ten years. With what Victor Hugo calls "the chaste indecency of
+childhood" these fat, bronze Cupids and embryo Venuses romp and play,
+as unconscious of their nakedness as Adam and Eve before their fall.
+
+From Walpi we descend to the corn-fields, and, after a slow and
+tedious drag across the sandy plain to the west, find ourselves at
+Mashonganavi, or at least at the foot of the trail which leads to the
+heights above. Here, as at the other mesas, there are two or three
+trails, all steep, all nerve-wrenching, all picturesque. Arrived at
+the village, we find Mashonganavi an interesting place, for it is so
+compactly built that one often hunts in vain (for a while, at least) to
+find the hidden dance plaza, around which the whole town seems to be
+built. Some of the houses are three stories high, and there are quaint,
+narrow alley-ways, queer dark tunnels, and underground kivas as at
+Walpi. The Antelope and Snake kivas are situated on the southeastern
+side of the village, on the very edge of the mesa, and with the tawny
+stretch of the Painted Desert leading the eye to the deep purple of the
+Giant's Chair and others of the Mogollon buttes, which Ives conceived
+as great ships in the desert, suddenly and forever arrested and
+petrified.
+
+About one hundred and fifty feet below the village is a terrace which
+almost surrounds the Mashonganavi mesa, as a rocky ruff around its
+neck. This terrace is so connected with the main plateau that one can
+drive upon it with a wagon and thus encamp close to the village. Here
+in 1901 the two wagon loads of sightseers and tourists which I had
+guided to the mysteries and delights of Tusayan, over the sandy and
+scorched horrors of a portion of the Painted Desert, encamped, during
+the last days of the Snake Dance ceremonies.
+
+From here a trail--at its head an actual rock stairway--leads down to
+a spring in the valley, where the government school is situated, and
+from whence all our cooking and drinking water had to be brought. Each
+morning and evening droves of sheep and goats passed our camp, coming
+up from below and going down to the scant pasturage of the valley.
+Scarcely an hour passed when some Indian--oftener half a dozen--came
+to our camp, and failed to pass. Especially at meal times, when the
+biscuits were in the oven, the stew on the fire, the beans in the
+pot, and the dried fruit in the stew-kettle, did they seem to enjoy
+visiting us. And they liked to come close, too; far too close for our
+comfort, as their persons are not always of the most cleanly character,
+and their habits of the most decorous and refined. Hence rules had to
+be laid down which it was my province to see observed, one of which
+was that visiting Indians must keep to a distance, especially at meal
+times. Another was that if our blankets were allowed to remain unrolled
+(in order to get the direct benefit of the sun's rays) they were not so
+left for our Indian friends to lounge upon.
+
+[Illustration: AN AGED HOPI AT ORAIBI.]
+
+[Illustration: A HOPI, WEAVING A NATIVE COTTON CEREMONIAL KILT.]
+
+We were generally a hungry lot as we sat or squatted around our canvas
+tablecloth, our table the rocky ground, and there was scant ceremony
+when ceremony stood in the way of appeasing our appetites. But we
+were not wasteful. If there were any "scraps" or any small remains on
+a plate or dish they were "saved for the Indians." So that at length
+it became a catch-word with us. If there was anything, anywhere, at
+any time, that we did not like, some one of the party was sure to
+suggest that it be "saved for the Indians." And that has often since
+suggested to me our national policy in treating the Amerind. There is
+too much national "Save that for the Indians." Land that is no good to
+a white man--save it for the Indians. Beef cattle that white men don't
+buy--save them for the Indians. Spoiled flour--save it for the Indians.
+Seeds that won't grow--ship 'em to the Indians.
+
+And that reminds me of a now not undistinguished artist who once
+accompanied a small party of mine some years ago to the Snake Dance
+at Oraibi. I came down to camp one day and found him cooking several
+slices of our finest ham, dishing up our choicest and scarcest
+vegetables, crackers, and delicacies, with a large pot of our most
+expensive coffee simmering and steaming by the camp-fire; and when
+I asked, "For whom?" was coolly told it was for three lazy, fat,
+lubberly, dirty Oraibis, who sat in delightful anticipation around the
+pump close by.
+
+My objection to this use of our provisions was expressed in forceful
+and vigorous Anglo-Saxon, and when I was told it was "none of my
+business," I emphasized my objection with a distinct refusal to allow
+_my_ provisions to be thus used. Then for half an hour immediately
+afterwards, and for days subsequently, at intervals, I was regaled with
+vocal chastisement worthy to be ranked with Demosthenes' "Philippics."
+"The Indian was a man and a brother. We were Christians, indeed, and of
+a truth when we would see our poor red brother starve to death before
+our sight," etc., _ad libitum_.
+
+Now between my artist friend's course and the one first named the happy
+mean lies. I do not believe we should give to the Indian only the
+scraps that fall from our national table; neither, on the other hand,
+do I believe we are called upon to give him the very best of our foods
+and provide special coffee at seventy-five cents a pound.
+
+And this sermon has occupied our time, by the way, as we have walked
+up the trail, by the Mashonganavi kivas to a spot from which we
+gain a good view of the village and of Shipauluvi on its higher and
+detached pinnacle a mile farther back. Again descending the trail to
+the terrace below, we walk half a mile and then begin the ascent of a
+steep stone stairway, carefully constructed, that leads us directly to
+Shipauluvi. This is a small town, occupying almost the whole of the
+dizzy site, with its few houses built around its rectangular plaza.
+
+Here I was once present at a witchcraft trial. It was a complicated
+affair, in which the dead and living, Navahoes and Hopis, were
+intertwined. A Hopi woman accused a Navaho of having bewitched her
+husband, thus causing his death, and of stealing from him a blanket
+and some sheep. The evidence showed that the Navaho had met the Hopi,
+and that soon afterwards he was taken sick and died, whereupon the
+sheep and blanket were found in the possession of the Navaho. There was
+little doubt of its being a case of theft, and the Navaho was ordered
+to return sheep and blanket, but he was exonerated from the charge of
+witchcraft.
+
+Living in Shipauluvi is one of those singular anomalies so often found
+in the pueblos, an albino woman. There are a dozen or so living in the
+other villages. With Hopi face, but white hair and skin, pink eyes, and
+general bleached-out appearance, they never fail to excite the greatest
+surprise in the mind of the stranger, and to those who see them often
+there is still a lingering wonder as to the cause of so singular a
+variation of physical appearance. At Mashonganavi there are two men
+albinos, one of them one of the Snake priests. It is claimed by the
+Indians that these albinos are of as pure Hopi blood as those who are
+normal in color, and the fact is incontrovertible that they are born of
+pure-blooded parents on both sides.
+
+Returning now to the terrace below, common to both Mashonganavi
+and Shipauluvi, the trail is descended to Shungopavi. A deep canyon
+separates the mesa upon which this village is built from the one
+upon which the two former are located. Near the foot of the trail
+the government has established a schoolhouse, and close by are the
+springs and pools of water. It is a sandy ride or walk, and on a hot
+day--"a-tu-u-u"--wearisome and exhausting. For half a dollar or so one
+may hire a burro and his owner as guide, and it is much easier to go
+burro-back over the yielding sand than to walk. There are straggling
+peach trees on the way, and a trail, rocky and steep, to ascend ere we
+see Shungopavi.
+
+The wagons may be driven to the village (as mine were), but it is a
+long way around. The road to Oraibi across the mesa is taken, and when
+about half-way across a crude road is followed which runs out upon the
+"finger tip" where Shungopavi stands. Here the governor in 1901 was
+Lo-ma-win-i, and he and I became very good friends. Knowing my interest
+in the Snake Dance, he sent for the chief priests of the Snake and
+Antelope Clans (Kai-wan-i-wi-ya-ŭ-má and Lo-ma-ho-in-i-wa), and from
+them I received a cordial invitation to be present and participate in
+the secret ceremonials of the kiva at their next celebration. I have
+been privileged to be present, but was never invited before.
+
+The governor is an expert silversmith, the necklace he wears being
+a specimen of his own art. It is wonderful how, with their crude
+materials and tools, such excellent work can be produced. Mexican
+dollars are melted in a tiny home-made crucible, rude moulds are carved
+out of sand--or other stone into which the melted metal is poured, and
+then hand manipulation, hammering, and brazing complete the work.
+Their silver articles of adornment are finger rings, bracelets, and
+necklaces.
+
+Oraibi is the most western and conservative of the Hopi villages.
+It is by far the largest, having perhaps a third of the whole
+population. It is divided into two factions, the so-called hostiles
+and friendlies, the former being the conservative element, determined
+not to forsake "the ways of the old," the ways of their ancestors;
+and the latter being generally willing to obey orders ostensibly
+issued by "Wasintonia"--as they call the mysterious Indian Department.
+These divisions are a source of great sorrow to the former leaders of
+the village. In the introduction to "The Oraibi Soyal Ceremony" by
+Professor George A. Dorsey, of the Field Columbian Museum, and Rev.
+H. R. Voth, his assistant, and formerly a Mennonite missionary at
+Oraibi, this dissension is spoken of as follows: "During the year 1891
+representatives of the Indian Department made strenuous efforts to
+secure pupils for the government school located at Keam's Canyon, about
+forty miles from Oraibi. This effort on the part of the government
+was bitterly resented by a certain faction of the people of Oraibi,
+who seceded from Lolúlomai, the village chief, and soon after began
+to recognize Lomahungyoma as leader. The feeling on the part of this
+faction against the party under Lolúlomai was further intensified by
+the friendly attitude the Liberals took toward other undertakings of
+the government, such as allotment of land in severalty, the building of
+dwelling-houses at the foot of the mesa, the gratuitous distribution
+of American clothing, agricultural implements, etc. The division thus
+created manifested itself not only in the everyday life of the people,
+but also in their religious ceremonies. Inasmuch as the altars and
+their accessories are the chief elements in these ceremonies, they soon
+became the special object of controversy, each party contending for
+their possession; and so it came about that the altars remained to that
+faction to which the chief priests and those who had them in charge
+belonged, the members of the opposing faction, as a rule, withdrawing
+from further participation in the celebration of the ceremony."
+
+The dance plaza is on the western side of the village, and there the
+dances and other outdoor ceremonies take place.
+
+One of my earliest visits to Oraibi was made in the congenial company
+of Major Constant Williams, who was then the United States Indian
+Agent, at Fort Defiance, for the Navahoes and Hopis. We had driven
+across the Navaho Reservation from Fort Defiance to Keam's Canyon,
+and then visited the mesas in succession. We drove to the summit of
+the Oraibi mesa in his buckboard, a new conveyance which he had had
+made to order at Durango, Colo. The road was the same one up which the
+soldiers had helped the horses drag the Gatling gun at the time of
+the arrest of the so-called "hostiles," who were sent to Alcatraz for
+their refusal to forsake their Oraibi ways and follow the "Washington
+way." It was a steep, ugly road, rough, rocky, and dangerous. The
+Major's horses, however, were strong, intelligent, and willing, so
+we made the ascent with comparative ease. The return, however, was
+different. There were so many things of interest at Oraibi that I found
+it hard to tear myself away, and the "shades of night were falling
+fast"--far too fast for the Major's peace of mind--ere I returned to
+the buckboard. By the time we had traversed the summit of the mesa
+to the head of the "trail" part of the descent, it was dark enough
+to make the cold tremors perambulate up and down one's spine. But
+I had every confidence in the Major's driving, his horses, and his
+knowledge of that fearfully precipitous and dangerous road. Slowly we
+descended, the brake scraping and often entirely holding the wheels.
+We could see and feel the dark abysses, first on one side and then on
+the other, or feel the overshadowing of the mighty rock walls which
+towered above us. I was congratulating myself that we had passed all
+the dangerous places, and in a few moments should be on the drifted
+sand, which, though steep, was perfectly safe, when we came to the
+last "drop off." This can best be imagined by calling it what it was,
+a steep, rocky stairway, of two or three steps, with a precipice on
+one side, and a towering wall on the other. Hugging the wall, the
+upper step extended like a shelf for eight or ten feet, and the nigh
+horse, disliking to make the abrupt descent of the step, clung close to
+the wall and walked along the shelf. The off horse dropped down. The
+result can be imagined. One horse's feet were up at about the level
+of the other's back. The wheels followed their respective horses. The
+nigh wheels stayed on the shelf, the off wheels came down the step.
+The Major and I decided, very suddenly, to leave the buckboard. We
+were rudely toppled out, down the precipice on the left,--I at the
+bottom of the heap. Down came camera cases, tripods, boxes of plates,
+and all the packages of odds and ends I had bought from the Indians,
+bouncing about our ears. Like a flash the two horses took fright and
+started off, dragging that overturned buckboard after them. They did
+not swirl around to the left down the sandy road, but to the right upon
+a terrace of the rocky mesa, and we saw the sparks fly as the ironwork
+of the wagon struck and restruck the rocks. The noise and roar and
+clatter were terrific. Great rocks were started to rolling, and the
+echoes were enough to awaken the dead. Suddenly there was a louder
+crash than ever, and then all was silent. We felt our hearts thumping
+against our ribs, and the only sounds we could hear were their fierce
+beatings and our own hard breathing. Fortunately, we had landed on a
+narrow shelf some seven feet down, covered deep with sand, so neither
+of us was seriously hurt except in our feelings; but imagine the dismay
+that swept aside all thoughts of thankfulness for our narrow escape
+when that crash and dread silence came. No doubt horses and buckboard
+were precipitated over one of the cliffs and had all gone to "eternal
+smash." My conscience made me feel especially culpable, for had I not
+detained the Major we should have left the mesa long before it was so
+dark. I had caused the disaster! It was nothing that I had been "spilt
+out," that doubtless my cameras were smashed, and the plates I had
+exposed with so much care and in spite of the opposition of the Hopis
+were in tiny pieces--for I had clearly heard that peculiar "smash" that
+spoke of broken glass as I myself landed on the top of my head. Think
+of that span of fine horses, and the Major's new buckboard! The thought
+about completed the work of mental and physical paralysis the shock of
+falling had begun. I was suddenly awakened, not by the Major's voice,
+for neither of us had yet spoken a word,--and indeed, I didn't know
+but that he was dead,--but by the scratching of a match. Then he was
+alive! That was cause for thankfulness. Setting fire to a dried cactus,
+the Major, after thoroughly picking himself up and shaking himself
+together, proceeded to gather up the photographic débris. Silently I
+aided him. Still silently we piled it all together, as much under the
+shelter of the rocks as possible, and then, still without a word, we
+climbed back upon the road and started to walk to the house of Mr.
+Voth, the missionary, where we were stopping. For half a mile or more
+we trudged on wearily through the deep and yielding sand. Still never
+a word. We both breathed heavily, for the sand was dreadfully soft. I
+was wondering what I could say. My conscience so overpowered me that I
+dared not speak. I was humbling myself, inwardly, into the very dust
+for having been the unconscious and innocent, yet nevertheless actual
+cause of this disaster. I simply couldn't break the silence. To offer
+to pay for the horses and buckboard was easy (though that would be a
+serious matter to my slender purse) compared with appeasing the sturdy
+Major for the shock to his mental and physical system. Then, too, how
+he must feel! At the very thought the cold sweat started on my brow and
+I could feel it trickling down my chest and back.
+
+[Illustration: AN ORAIBI BASKET WEAVER.]
+
+[Illustration: AN ADMIRING HOPI MOTHER.]
+
+Suddenly the Major stopped, and in the darkness I could dimly see him
+take out his large white handkerchief, mop his brow and head, and then,
+with explosive force, but in a voice charged with deepest and sincerest
+feeling he broke the painful silence: "Thank God, the sun isn't
+shining."
+
+Brave-hearted, generous Major Williams! Not a word of reproach, no
+suggestion of blame. What a relief to my burdened soul. I was almost
+hysterical in my ready response. Yes, we could be thankful that our
+lives and limbs were spared. We were both unhurt. New horses and
+buckboard could be purchased, but life and health preserved called for
+thankfulness to the Divine Protector.
+
+Thus we congratulated ourselves as we slowly plodded along through
+the sand. Arrived at Mr. Voth's, we soon retired,--he in the bedroom
+prepared for him by kindly Mrs. Voth, I in my blankets outside. The
+calm face of the sky soon soothed my disquieted feelings and nerves,
+and in a short time I fell asleep. Not a thought disturbed me until
+just as the faintest peepings of dawn began to show on the eastern
+ridges, when, awakening, I heard a noise as of a horse shaking his
+harness close by. Like a flash I jumped up, and, in my night-robe
+though I was, rushed to the entrance to the corral. There, unharmed
+and uninjured, with harness upon them complete, the lines dangling
+down behind, the neck yoke holding them together, as if they were just
+brought from the stable ready to be hitched to the wagon, were the two
+horses which I had vividly pictured to myself as dashed to pieces upon
+the cruel rocks at the foot of one of the mesa precipices.
+
+I could scarcely refrain from shouting my joy. Hastily I dressed, and
+while dressing thought: "The horses are here; I'll go and hunt for
+the wagon." So noiselessly I hitched them to Mr. Voth's buckboard and
+drove off. When I came to the scene of the disaster, I found I could
+drive upon the rocky terrace. There was no difficulty in following the
+course of the runaways. Here was part of the seat, farther on some of
+the ironwork, and still farther the dashboard. At last I reached the
+overturned and dismantled vehicle. It was in a sorry state. Two of the
+wheels were completely dished, the seat and dashboard were "scraped"
+off, one whiffletree was broken, and the whole thing looked as if it
+had been rudely treated in a tornado. I turned it over, tied the wheels
+so that they would hold, and then, fastening it behind Mr. Voth's
+buckboard, slowly drove back to the house.
+
+When the Major awoke he was as much surprised and pleased as I was
+to find the horses safe and sound and the buckboard in a repairable
+condition. With a little manœuvring we got the vehicle as far as
+Keam's Canyon, where old Jack Tobin, the blacksmith, fixed it up so
+that it could be driven back to Fort Defiance, and thither, with care
+and caution, the Major drove me. A few weeks later, under the healing
+powers of the agency blacksmith, the buckboard renewed its youth,--new
+wheels, new seat, new dashboard, and an all covering new coat of paint
+wiped out the memories of our trip down from the Oraibi mesa, except
+those we carried in the depths of our own consciousness.
+
+
+
+
+CHAPTER V
+
+A FEW HOPI CUSTOMS
+
+
+To know any people thoroughly requires many years of studied
+observation. The work of such men as A. M. Stephen, Dr. Fewkes, Rev.
+H. R. Voth, and Dr. George A. Dorsey reveals the vast field the Hopis
+offer to students. To the published results of these indefatigable
+workers the student is referred for fuller knowledge. There are certain
+things of interest, however, that the casual observer cannot fail to
+note.
+
+The costume of the men is undoubtedly a modification of the dress
+of the white man. Trousers are worn, generally of white muslin, and
+from the knee down on the outer side they are split open at the seam.
+Soleless stockings, home-spun, dyed and knit, are worn, fastened with
+garters, similar in style and design, though smaller, to the sashes
+worn by the women. The feet are covered with rawhide moccasins. The
+shirt is generally of colored calico, though on special occasions
+the "dudes" of the people appear in black or violet velvet shirts
+or tunics, which certainly give them a handsome appearance. The
+never-failing banda, wound around the forehead, completes the costume,
+though accessories in the shape of silver and wampum necklaces, finger
+rings, etc., are often worn.
+
+The costume of the women is both picturesque and adapted to their
+life and customs. It is neat, appropriate, and modest. The effort our
+government feels called upon to make to lead them to change it for
+calico "wrappers," in accordance with a principle adopted which regards
+as "bad" and "a hindrance to civilization" anything native, is to my
+mind vicious and senseless. The Indians are not to be civilized by
+making them wear white people's costumes, nor by any such nonsense.
+There are those who condemn their basket weaving, because, forsooth, it
+is not a Christian art. True civilizing processes come from within, and
+desire for change must precede the outward manifestation if permanent
+results are desired.
+
+To return to the costume. It consists mainly of a home-woven robe,
+dyed in indigo. When made, it looks more like an Indian blanket than
+a dress, but when the woman throws it over her right shoulder, sews
+the two sides together, leaving an opening for the right arm, and then
+wraps one of the highly colored and finely woven sashes around her
+waist, the beholder sees a dress at once healthful and picturesque. As
+a rule, it comes down a little below the knee, and the left shoulder
+is uncovered. Of late years many of the women and girls have learned
+to wear a calico slip under the picturesque native dress, so that both
+arms and shoulders are covered.
+
+Most of the time the legs and feet are naked, but when a woman wishes
+to be fully attired, she wraps buckskins, cut obliquely in half,
+around her legs, adroitly fastening the wrappings just above the knee
+with thongs cut from buckskin, and then encases her feet in shapely
+moccasins. There is no compression of her solid feet, no distortion
+with senseless high heels. She is too self-poised, mentally, to care
+anything about Parisian fashions. Health, neatness, comfort, are the
+desiderata sought and obtained in her dress. The question is sometimes
+asked, however, if the heavy leg swathings of buckskin are not a mere
+fashion of Hopi dress. Undoubtedly there is a following of custom here
+as well as elsewhere, and, as I have before remarked, one of the keys
+to the Hopi character is his conservatism. But the buckskin leggings
+have a decided reason for their existence. In a desert country where
+cacti, cholla, many varieties of prickly shrubs, sharp rocks, and
+dangerous reptiles abound, it is necessary that the women whose work
+calls them into these dangers should so dress as to be prepared to
+overcome them. Many a man wearing the ordinary trousers of civilization
+and finding himself off the beaten paths of these desert regions has
+longed for just such protection as the Hopi women give themselves. The
+cow-boys who ride pell-mell through the brush wear leather trousers,
+and their stirrups are covered with tough and thick leather to protect
+their shoes from being pierced by the searching needles of the cactus,
+cholla, and buck-brush.
+
+The adornments that a Hopi maiden of fashion affects are silver rings
+and bracelets made by native silversmiths, and necklaces of coral,
+glass, amber, or more generally of the shell wampum found all over the
+continent. The finer necklets of wampum are highly prized, and when
+very old and ornamented with pieces of turquoise, can not be purchased
+for large sums. Occasionally ear pendants are worn. These are made of
+wood, half an inch broad and an inch long, inlaid on one side with
+pieces of bright shell, turquoise, etc.
+
+When a girl reaches the marriageable age, she is required by the
+customs of her people to fix up her hair in two large whorls, one on
+each side of her head. This gives her a most striking appearance.
+The whorl represents the squash blossom, which is the Hopi emblem
+of purity and maidenhood. Girls mature very early, the young maidens
+herewith represented being not more than from twelve to fifteen years
+of age.
+
+[Illustration: SHUPELA, FATHER OF KOPELI, LATE SNAKE PRIEST AT WALPI.]
+
+[Illustration: A HOPI GIRL, ORAIBI.]
+
+When a woman marries she must no longer wear the nash-mi (whorls). A
+new symbolism must be introduced. The hair is done up in two pendant
+rolls, in imitation of the ripened fruit of the long squash, which is
+the Hopi emblem of fruitfulness.
+
+In my book on "Indian Basketry" I have described in detail the basketry
+of the Hopis. There are two distinct varieties made at the four
+villages of the middle and western mesas. Those made on the middle mesa
+are of yucca fibre (mo-hu) coiled around a core of grass or broom-corn
+(sü-ü). Those of Oraibi are of willow and approximate as nearly to
+the crude willow work of civilization as any basketry made by the
+aborigines. In both cases the splints are dyed, commonly nowadays with
+the startling aniline dyes, and with marvellous fertility of invention
+the weavers make a thousand and one geometrical designs, in imitation
+of natural objects, katchinas, etc. These are mainly plaques, but
+the yucca fibre weavers make a treasure or trinket basket, somewhat
+barrel-shaped, oftentimes with a lid, that is both pretty and useful.
+The name for all the yucca variety is pü-ü-ta. The Oraibi willow
+plaques are called yung-ya-pa, while a bowl-shaped basket is sa-kah-ta,
+and the bowls made of coiled willow splints bought from the Havasupai
+are sü-kü-wü-ta.
+
+The Hopi weavers when at work invariably keep a blanket full of moist
+sand near them in which the splints are buried. This keeps them
+flexible, and the moist sand is better than water.
+
+A reddish-brown native dye is made from Ohaishi (_Thelesperma
+gracile_), with which the splints are colored.
+
+Unfortunately, the introduction of aniline dyes has almost killed
+the industry of making native dyes, but there are some few
+conservatives--God bless them!--who adhere to the ancient colors and
+methods of preparing them.
+
+It cannot be said that the Hopis are devoid of musical taste, for in
+the early morning especially, as the youths and men take their ponies
+or flocks of goats and sheep out to pasture, they sing with sweet and
+far-reaching voices many picturesque melodies.
+
+Of the weird singing at their religious ceremonials I have spoken in
+the chapter devoted to that purpose.
+
+To most civilized ears Hopi instrumental music, however, is as much a
+racket and din as is Chinese music. The lelentu, or flute, however,
+produces weird, soft, melancholy music. Their rattles are of three
+kinds, the gourd rattle (ai-i-ya), the rattle used by the Antelope
+priests, and the leg rattle of turtle shell and sheep's trotters
+(yöng-ush-o-na). The drum and hand tombe are crude affairs, the former
+made by hollowing out a tree trunk and stretching over each end wet
+rawhide, the lashings also being of strips of wet rawhide (with
+the hair on), which, when dry, tightens so as to give the required
+resonance. The hand tombe is as near like a home-made tambourine as can
+be. It has no jingles, however. Another instrument is the strangest
+conception imaginable. It consists of a large gourd shell, from the top
+of which a square hole has been cut. Across this is placed a notched
+stick, one end of which is held in the performer's left hand. In the
+other hand is a sheep's thigh-bone, which is worked back and forth
+over the notched stick, and the resultant noise is the desired music.
+This instrument is the zhe-gun´-pi.
+
+They do not seem to have many games, so many of their religious
+ceremonials affording them the diversion other peoples seek in athletic
+sports. Their racing is purely religious, as I have elsewhere shown,
+and they get much fun out of some of their semi-religious exercises.
+
+A game that they are very fond of, and that requires considerable
+skill to play, is wē-la. The game consists in several players, each
+armed with a feathered dart, or ma-te´-va, rushing after a small hoop
+made of corn husks or broom-corn well bound together--the wē-la,
+and throwing their darts so that they stick into it The hoop is about
+a foot in diameter and two inches thick, the ma-te´-va nearly a foot
+long. Each player's dart has a different color of feathers, so that
+each can tell when he scores. To see a dozen swarthy and almost nude
+youths darting along in the dance plaza, or streets, or down in the
+valley on the sand, laughing, shouting, gesticulating, every now and
+then stopping for a moment, jabbering over the score, then eagerly
+following the motion of the thrower of the wē-la so as to be ready
+to strike the ma-te´-va into it, and then, suddenly letting them fly,
+is a picturesque and lively sight.
+
+The Hopi is quite a traveller. Though fond of home, I have met members
+of the tribe in varied quarters of the Painted Desert Region. They
+get a birch bark from the Verdi Valley with which they make the dye
+for their moccasins. A yellowish brown color, called _pavissa_, is
+obtained from a point near the junction of the Little Colorado and
+Marble Canyon. Here they obtain salt, and at the bottom of the salt
+springs, where the waters bubble up in pools, this _pavissa_ settles.
+Bahos, or prayer sticks, are always deposited at the time of obtaining
+this ochre, as it is to be used in the painting of the face of the
+bahos used in most sacred ceremonies. The so-called Moki trail is
+evidence of the long association between the Hopis and the Havasupais
+in Havasu (Cataract) Canyon, and I have often met them there trading
+blankets, horses, etc., for buckskin and the finely woven wicker
+bowl-baskets--kü-üs--of the Havasupais, which are much prized by the
+Hopis.
+
+Occasionally he reaches as far northeast as Lee's Ferry and even
+crosses into southern Utah, and at Zuni to the southeast he is ever
+a welcome visitor. The Apaches in the White Mountains tell that on
+occasions the Hopis will visit them, and when visiting the Yumas in
+1902 they informed me that long ago the Snake Dancing Mokis were their
+friends, and sometimes came to see them.
+
+Dr. Walter Hough has written a most interesting paper on "Environmental
+Interrelations in Arizona," in which are many items about the Hopis. He
+says they brought from their priscan home corn, beans, melons, squash,
+cotton, and some garden plants, and that they have since acquired
+peaches, apricots, and wheat, and among other plants which they
+infrequently cultivate may be named onions, chili, sunflowers, sorghum,
+tomatoes, potatoes, grapes, pumpkins, garlic, coxcomb, coriander,
+saffron, tobacco, and nectarines. They are great beggars for seeds and
+will try any kind that may be given to them.
+
+Owing to their dependence upon wild grasses for food when their corn
+crops used to fail,--that is, in the days before a paternal government
+helped them out at such times,--every Hopi child was a trained botanist
+from his earliest years; not trained from our standpoint, but from
+theirs. We should say much of his knowledge was unscientific, and it
+goes far beyond the use of grasses and plants as food. Dr. Hough in
+his paper gives a number of examples of the uses to which the various
+seeds, etc., are put. The botanist as well as the ethnologist will find
+this a most comprehensive and useful list. For food forty-seven seeds,
+berries, stems, leaves, or roots are eaten. The seeds of a species of
+sporobolus are ground with corn to make a kind of cake, which the Hopis
+greatly enjoy. The leaves of a number are cooked and eaten as greens.
+
+A large amount of folk-lore connected with plants has been collected
+by Drs. Fewkes and Hough. From the latter's extensive list I quote.
+For headache the leaves of the _Astragalus mollissimus_ are bruised
+and rubbed on the temples; tea is made from the root of the _Gaura
+parviflora_ for snake bite; women boil the _Townsendia arizonica_
+into a tea and drink it to induce pregnancy; a plant called by the
+Hopi _wütakpala_ is rubbed on the breast or legs for pain; _Verbesina
+enceloides_ is used on boils or for skin diseases; _Croton texlusis_ is
+taken as an emetic; _Allionia linearis_ is boiled to make an infusion
+for wounds; the mistletoe that grows on the juniper (_Phoradendron
+juniperinum_) makes a beverage which both Hopi and Navaho say is like
+coffee, and a species that grows on the cottonwood, called _lo mapi_,
+is used as medicine; the leaves of _Gilia longiflora_ are boiled
+and drank for stomach ache; the leaves of the _Gilia multiflora_
+(which is collected forty miles south of Walpi at an elevation of six
+thousand feet), when bruised and rubbed on ant bites is said to be a
+specific; _Oreocarya suffruticosa_ is pounded up and used for pains in
+the body; _Carduus rothrockii_ is boiled and drank as tea for colds
+which give rise to a prickling sensation in the throat; the leaves
+of _Coleosanthus wrightii_ are bruised and rubbed on the temples for
+headache, as also is the _Artemisia canadensis_; and so on throughout a
+list as long again as this.
+
+In connection with this list Dr. Hough calls attention to the workings
+of the Hopi mind in a manner which justifies an extensive quotation:--
+
+ "The word 'medicine' as applied by the Hopi and other tribes is very
+ comprehensive, including charms to influence gods, men, and animals,
+ or to cure a stomach ache. As stated, from experiments with the plants
+ some have been discovered which are uniform in action and which
+ would have place in a standard pharmacopœia. Thus there are heating
+ plasters, powders for dressing wounds, emetics, diuretics, purges,
+ sudorific infusions, etc. Other plants are of doubtful value, and in
+ their use other animistic ideas may enter, though some of them, such
+ as those infused for colds, headache, rheumatism, fever, etc., may
+ have therapeutic properties. The obligation of the civilized to the
+ uncivilized for healing plants is very great. Another class is clearly
+ out of the domain of empirical medicine. Tea made from the thistle is
+ a remedy for prickling pains in the larynx, milkweed will induce a
+ flow of milk, and there are other examples of inferential medicine.
+ Perhaps another class is shown by the employment of the plant named
+ for the bat, in order to induce sleep in the daytime.
+
+ "It may be interesting to look into the workings of the Indian mind as
+ shown by his explanation of the uses of certain of these plants.
+
+ "A beautiful scarlet gilia (_Gilia aggregata_ Spreng) grows on the
+ talus of the giant mesa on which ancient Awatobi stood. This is the
+ only locality where the plant has been collected in this region,
+ but it grows in profusion on the White Mountains, one hundred and
+ twenty-five miles southeast.
+
+ "The herdsman of our party was asked the name and use of the plant. He
+ replied: 'It is the _pala katchi_, or red male flower, and it is very
+ good for catching antelope. Before going out to kill antelope, hunters
+ rub up the flowers and leaves of the plant and mix them with the meal
+ which they offer during their prayer to the gods of the chase.'
+
+ "'Why is that?' was asked.
+
+ "'Because,' he replied, 'the antelope is very fond of this plant and
+ eats it greedily when he can find it.' (Animistic idea.)
+
+ "Another creeping plant (_Solanum triflorum_ Nutt.), which bears
+ numerous green fruit about the size of a cherry, filled with small
+ seeds, is called _cavayo ngahu_, or watermelon medicine. The plant may
+ be likened to a miniature watermelon vine. It was explained that if
+ one took the fruit and planted it in the same hill with the watermelon
+ seeds, would there be many watermelons,--that is, the watermelon would
+ be influenced to become as prolific as the small plant.
+
+ "Every one is familiar with the clematis bearing fluffy bunches of
+ seeds having long, hair-like appendages. An Indian lecturing on a
+ collected specimen of the clematis said: 'This is very good to make
+ the hair grow. You make a tea of it and rub it on the head, and pretty
+ quick your hair will hang down to your hips,' indicating by a gesture
+ the extraordinary length. For the same reason the fallugia is a good
+ hair tonic."
+
+The Hopi uses a weapon for catching rabbits which, for want of a
+better name, white men call a boomerang. It possesses none of the
+strange properties of the Australian weapon, yet in the hands of a
+skilled Hopi it is wonderfully effective. I have seen fifty Oraibis on
+horseback, and numbers of men and boys on foot, each armed with one
+of these weapons, on their rabbit drive. They determine on a certain
+area and then beat it thoroughly for rabbits, and woe be to the unhappy
+cottontail or even lightning-legged jack-rabbit if a Hopi throws his
+boomerang. Like the wind it speeds true to its aim and seldom fails to
+kill or seriously wound.
+
+Though most of the men have guns and many of the youths revolvers, the
+bow and arrow as a weapon is not entirely discarded. All the young
+boys, even little tots that can scarcely walk, use the bow and arrow
+with dexterity. A small hard melon or pumpkin is thrown into the air
+and a child will sometimes put two or even three arrows into it before
+it reaches the ground. Old men who are too poor to own modern weapons
+are often seen sitting like the proverbial and oft-pictured fox,
+stealthily watching for a ground squirrel, prairie-dog, or rat to come
+out of his hole, when the speedy and certain arrow is let fly to his
+undoing.
+
+Except for a little wild meat of this kind, secured seldom, or a sheep,
+which is too valuable for its wool to kill on any except very special
+and rare occasions, the Hopis are practically vegetarians. They are
+not above taking what the gods send them, however, in the shape of a
+dead horse. A few years ago Mr. D. M. Riordan, formerly of Flagstaff,
+conducted a party of friends over a large section of the region
+presented in these pages, and when near Oraibi a beautiful mare of one
+of the teams suddenly bloated and speedily died. In less than an hour
+after they were told they might take the flesh; the Hopis had skinned
+it, cut up the carcass, and removed every shred of it. I afterwards saw
+the flesh cut into strips, hung outside the houses of the fortunate
+possessors to dry, and I doubt not that horse meat made many a happy
+meal for them during the months that followed.
+
+[Illustration: HOPI CHILDREN, AT ORAIBI, WAITING FOR A SCRAMBLE OF
+CANDY.]
+
+When a Hopi feels rich he may buy a sheep or a goat from a Navaho, or
+even kill a burro in order to vary his dietary.
+
+Corn is his staple food. It is cooked in a variety of ways, but the
+three principal methods are piki, pikami, and pū-vū-lū. Piki
+is a thin, wafer-like bread, cooked as I have before described.
+
+On one occasion, at Oraibi, an old friend, Na-wi-so-ma, was making piki
+for the Snake Dancers. When I took my friends to see her, they all ate
+of the bread and asked her all manner of questions about it.
+
+Na-wi-so-ma was very kind and obliging. One of my party wished to
+make moving photographs of the operation of making piki, so she
+cheerfully moved her tōō-ma (cooking stone) outside. She insisted
+upon placing it, however, so that her back was to the blazing sun,
+which rendered it impossible to make the photographs. It was in vain
+that I explained to her why she must face the sun, and, at last, in
+desperation, I seized the heavy tōō-ma and carried it where I
+desired it to be. In my haste in putting it down--rather, dropping
+it--it snapped in two, and I had to repair the damage to her stone and
+feelings with a piece of silver ere we could proceed.
+
+Pikami is made as follows: A certain amount of corn-meal is mixed with
+a small amount of sugar, and coloring matter made from squash flowers.
+This mixture is then placed in an earthenware vessel, or olla, and a
+cover tightly sealed on the vessel with mud. It is now ready to go
+into the oven. The pikami oven is generally out of doors. Sometimes
+it is a mere hole in the ground, without a covering, but the better
+style is where the hole is located in the angle of two walls and
+partially covered. A broken olla is made to serve as a chimney. To
+prepare the oven, sticks of wood are placed inside it and set on fire.
+When these are reduced to flaming coals and the oven is red hot, the
+coals are withdrawn, and the olla containing the corn-meal mixture is
+lowered into the hole. This is then covered with a stone slab, sealed
+with mud, and allowed to remain closed for several hours. When the
+oven is unsealed and the olla withdrawn, the corn-meal is thoroughly
+cooked--now pikami--and the dish is both nutritious and delicious.
+
+Pū-vū-lū is a corn-meal preparation that corresponds somewhat
+to the New England doughnut. On one occasion, just before the Snake
+Dance at Mashonganavi, I found Ma-sa-wi-ni-ma, Kuchyeampsi's mother,
+busy preparing the dish. When I induced her to come into the sunshine
+to be photographed, stirring the meal, just eight other kodak and
+camera fiends insisted upon "shooting" her at the same time. She was
+very complacent about it, especially when I collected ten cents a head
+for her, and handed her ninety cents for her five minutes' pose.
+
+Her method was as follows: Into a cha-ka-ta (bowl) she placed corn-meal
+and a little coloring matter. Then adding sugar and water, she stirred
+it with a stick, as shown in the photograph. It was made to a thick
+dough. In the meantime a pan of water, into which mutton fat had been
+placed, was on the fire, and when it was hot enough small balls of the
+corn-meal dough were dropped into the water and fat and allowed to
+remain until cooked. The result is a not unpleasant food, of which the
+Hopis are very fond.
+
+One of the common dishes, when a sheep has been killed, is the
+neü-euck´-que-vi, a stew composed of corn, mutton, and chili.
+
+So far the Hopis have not been a success as traders. It is a slow
+and long journey from aboriginal life to civilization. One of the
+young men who had been to school, a bright youth of some twenty-three
+years,--Kuy-an-im´-ti-wa,--was fired with a desire to trade with his
+people on his own account. Permission was given him by the agent to
+start a store. A small building was speedily erected at the foot of
+the Mashonganavi mesa and a stock of goods purchased. For a while
+things went well. Then Kuyanimtiwa had to go away on business, and an
+elderly uncle (I think it was) took charge of the store in his absence.
+When the embryo trader returned he found his shelves nearly empty,
+and a lot of trash accumulated under his counter, which the old man
+had taken "in trade." The credits of many Hopis had been extended and
+enlarged without proper consulting of Bradstreet's or Dun's, and blank
+ruin stared poor Kuyanimtiwa in the face. I purchased about eighty
+dollars' worth of baskets and "truck" from him, for which, however,
+I was compelled to give him my check. For long weeks, indeed months,
+the check did not come in, until I feared the poor fellow had lost it.
+When I inquired I found it was in the hands of the agent, being held as
+security until some disposal was made of a suit between the old man and
+Kuyanimtiwa. It ultimately reached the bank, so I assume the trouble
+was ended, but it will be some time, if what he said has lasting force,
+before the young Hopi will open store again with an untrained assistant.
+
+In an earlier chapter I have shown that the women build and own the
+houses. In return the men knit the stockings and weave the women's
+dresses and sashes. With looms very similar to those described in the
+chapter on "Navaho Blanketry," they make the dresses we have seen
+the women wearing. In the days before the Spaniards introduced sheep
+the Hopis grew cotton quite extensively, dyed it with the simple but
+beautiful and permanent dyes, and wove it into garments. The blue of
+the dresses was originally obtained--and is yet by some--from the seeds
+of the sunflower.
+
+In several cases I have found blind men engaged in knitting stockings.
+With needles of wood, long and slender, their fingers busily moved as
+those of the old housewives used to do in my boyhood's days. One was
+an old man, Tu-ki-i´-ma. He was "si-bo´-si" (blind), and expressed his
+thankfulness for the occupation. Another poor old man, stone blind, was
+winding yarn into a ball. He was squatted upon the ground, with the
+yarn around his feet and knees. It was a pathetic sight to see the old
+and forlorn creature anxious to make himself useful, even though blind
+and aged.
+
+There are a score of other interesting matters I should enjoy referring
+to did space permit, but these must be left for some future time.
+
+That they are picturesque and interesting, and in some of their
+ceremonies fascinating, there is no question. They are religious (in
+their way), domestic, honest, faithful, industrious, and chaste. But
+there is no denying that many of them are dirty,--really, indescribably
+filthy. One of my old drivers, Franklin French, used to say with a
+turn up of his nose: "I'd rather associate with a good skunk who was
+up in the skunk business than get to leeward of a Moki town." Their
+sanitary accommodations are _nil_, and their habits accord with their
+accommodations. Were it not for the fierce rays of the sun and the
+strong winds that purify their elevated mesa-tops, the accumulated
+evils would soon render habitation impossible. Water being so scarce,
+they are not habitually cleanly in person, as are some of the other
+peoples. Hence the contempt with which many of the Navahoes regard them.
+
+Of course there are exceptions, where both houses and individuals are
+as neat and clean as can be. Among Hopis as well as among whites, it is
+not possible to generalize too widely.
+
+
+
+
+CHAPTER VI
+
+THE RELIGIOUS LIFE OF THE HOPI
+
+
+The Hopi is essentially religious. As a ritualist he has no superior on
+the face of the earth. From the ceremonial standpoint the Hopi people
+are the most religious nation known. From four to sixteen days of
+every month are employed by one society or another in the performance
+of secret religious rites, or in public ceremonies, which, for want
+of a better name, the whites call dances. So complex, indeed, is the
+Hopi's religious life that we have no complete calendar as yet of _all_
+the ceremonies that he feels called upon to observe. Every act of his
+life from the cradle to the grave has a religious side. Fear and the
+need for propitiation are the motive powers of his religious life, and
+these, combined with his stanch conservatism, render him a wonderfully
+fertile subject for study as to the workings of the child mind of the
+human race.
+
+With such a complex and vast religious system this chapter can attempt
+no more than merely to outline or suggest the thoughts upon which his
+religion is based, and then, in brief, describe two or three of the
+most important of his religious ceremonials.
+
+I can do better than attempt a difficult matter, and one that requires
+years of study, viz., to account for the religious concepts of the
+Indian. I can urge the reader to obtain Major J. W. Powell's "Lessons
+of Folk-lore," which appeared in the _American Anthropologist_ for
+January-March, 1900. In it he has written a most fascinating account of
+the thought movements of the Amerind; and Dr. J. Walter Fewkes, in his
+"Interpretation of Katchina Worship," has given a clearer idea of Hopi
+religious belief than has ever before been penned.
+
+[Illustration: GROUP OF HOPI MAIDENS AT SHUNGOPAVI.]
+
+The Hopis themselves are not aware of the why and wherefore of all they
+do. For centuries they have followed "the ways of the old," until they
+are ultra conservatives, especially in matters pertaining to religion.
+
+I have already referred to and described the kivas or underground
+ceremonial chambers, where many of their rites are performed.
+
+Six objects closely connected with their worship should be thoroughly
+understood, as such knowledge will simplify a thousand and one things
+that will otherwise appear mysterious to one who visits the Hopis for
+the first time. These objects are the _baho_ (prayer stick or plume),
+the _puhtabi_ (road marker), the _tiponi_, the _natchi_, the _shrine_,
+and the _katchina_.
+
+The baho is inseparably connected with all religious ceremonies and
+prayers. Without it prayers would be inefficacious. Generally, before
+every ceremony is performed, a certain time is given to the making of
+bahos. One form of baho is made of two sticks, painted green with black
+points, one male and the other female, tied together with a string made
+of native cotton, and cut to a prescribed length. A small corn husk,
+shaped like a funnel and holding a little prayer meal and honey, is
+attached to the sticks at their place of union. Tied to this husk is a
+short, four-stranded cotton string, on the end of which are two small
+feathers. A turkey wing-feather and a sprig of two certain herbs are
+tied so as to protrude above the butt ends of the sticks, and the baho
+is complete.
+
+Other bahos are made of flat pieces of board, anywhere from a foot to
+three feet in length, and two inches or more wide, to which feathers
+and herbs are attached. On the face of these figures of katchinas,
+animals, reptiles, and natural objects, such as rain-clouds, descending
+rain, corn, etc., are painted, every object having a distinct and
+symbolic meaning. In other cases the bahos are carved into the zigzag
+shape of the lightning. The Soyal bahos are many and various. Some
+are long, thin sticks, with cotton strings and feathers attached near
+the ends; others are thicker, with many feathers tied to the centre;
+some are bent or crook-shaped, while still others are long willow
+switches to which eagle, hawk, turkey, flicker, and other feathers
+are tied. They are made with great care and solemnity and prayed over
+and "consecrated" before being used. They are "prayer bearers," the
+feathers symbolizing the birds who used to fly to and from the World of
+the Powers with their messages to mankind and the answers thereto.
+
+The puhtabi (or road marker) is a long piece of native cotton string,
+to which a feather or feathers are attached, and it is placed on the
+trails to mark the beginning of the road (hence its name) to the
+shrines which are to be visited during the ceremonies.
+
+The tiponi is to the Hopi what the cross is to the devout Catholic.
+No altar is complete without it. Altars are often set up with a
+substitute for a tiponi, but all recognize its insufficiency. Tiponis
+vary, that of the Antelope Society being a bunch of long feathers
+(see the photograph in the chapter on the "Snake Dance"), while
+that of the Soyal ceremony is of a quartz crystal inserted into a
+cylindrical-shaped vessel of cottonwood root.
+
+In the Lelentu and Lalakonti ceremonies part of the rites consist in
+an unwrapping of the tiponis. In both of them either kernels of corn
+or other seeds formed essential parts. Dr. Fewkes says: "From chiefs
+of other societies it has been learned that their tiponis likewise
+contained corn, either in grains or on the ear. Although from this
+information one is not justified in concluding that all tiponis contain
+corn, it is probably true with one or two exceptions. The tiponi is
+called the "mother," and an ear of corn given to a novice has the same
+name. There is nothing more precious to an agricultural people than
+seed, and we may well imagine that during the early Hopi migrations the
+danger of losing it may have led to every precaution for its safety.
+Thus it may have happened that it was wrapped in the tiponi and given
+to the chief to guard with all care as a most precious heritage. In
+this manner it became a mere symbol, and as such it persists to-day."
+
+Whenever ceremonies are about to take place in the kivas the chief
+priest puts in place on the ladder-poles or near the hatchway of
+each participating kiva a sign of the fact, called the natchi. This
+I have later described on the Snake and Antelope kivas. At the Soyal
+ceremony on the Kwan (Agave) kiva, the natchi consisted of a bent
+stick, to which were fastened six feathers, representing the Hopi six
+world-quarters. For the north, a yellow feather of the flycatcher or
+warbler; for the west, a blue feather of the bluebird; for the south, a
+red feather of the parrot; for the east, a black-and-white feather of
+the magpie; for the northeast (above), a black feather of the hepatic
+tanager; and for the southwest (below), a feather from an unknown
+source and called _toposhkwa_, representing different colors.
+
+The natchis of two of the kivas in the New Fire ceremony held in Walpi
+in 1898 were sticks, about a foot long, to the ends of which bundles
+of hawk feathers were attached. At another kiva it was an agave stalk,
+at one end of which were attached several crane feathers and a circlet
+of corn husks. A natchi used later by another society consisted of
+a cap-shaped object of basketry, to which were attached two small
+whitened gourds in imitation of horns.
+
+That the natchi is more than a sign of warning to outsiders to keep
+away from the secret rites of the kiva is evidenced by the variety of
+materials used; and, indeed, the things themselves are now known to be
+symbols, to some of which Mr. Voth has learned the key. For instance,
+on the natchi of the Snake and Antelope Societies, the skins of the
+_piwani_--which is supposed to be the weasel--are attached. The Hopis
+say of the animal to whom the skin belongs that when chased into a
+hole, he works his way through the ground so quickly that he escapes
+and "gets out" at some other place. Now see the ceremonial significance
+of the use of this weasel's skin on the Snake natchi. They are supposed
+to affect the clouds and compel them to "come out," so that rain will
+come quickly.
+
+Near all the villages, or on the terraces below, a number of shrines
+may be found where certain of the "Powers" are worshipped. In the
+account of the Snake Dance I speak of the shrine of the Spider Woman,
+and show the photograph made when I followed Tubangointiwa (the
+Antelope chief), and watched him deposit bahos and offer prayers to
+her. The number of shrines is large. I have seen many, but there is not
+space here to describe them. It is an interesting occupation, during
+the ceremonies, to follow the priests, after they have deposited the
+puhtabi and begun to sprinkle the sacred meal, to the shrines. If the
+observer can then have explained to him the deity to whom the shrine is
+dedicated, and his or her place in the Hopi pantheon, his knowledge of
+Hopi worship will be considerably increased.
+
+Of katchinas much might be written. They are ancient ancestral
+representatives of certain Hopi clans who, as spirits of the dead, are
+endowed with powers to aid the living members of the clan in material
+ways. The clans, therefore, pray to them that these material blessings
+may be given. "It is an almost universal idea of primitive man," says
+Fewkes, "that prayers should be addressed to personations of the beings
+worshipped. In the carrying out of this conception men personate the
+katchinas, wearing masks and dressing in the costumes characteristic
+of these beings. These personations represent to the Hopi mind their
+idea of the appearance of these katchinas or clan ancients. The spirit
+beings represented in these personations appear at certain times in
+the pueblo, dancing before spectators, receiving prayer for needed
+blessings, as rain and good crops."
+
+The katchinas are supposed to come to the earth from the underworld in
+February and remain until July, when they say farewell. Hence there
+are two specific times which dramatically celebrate the arrival and
+departure of the katchinas. The former of these times is called by
+the Hopi _Powamû_, and the latter _Niman_. At these festivals, or
+merry dances, certain members of the participating clans wear masks
+representing the katchinas, hence katchina masks are often to be found
+in Hopi houses when one is privileged to see the treasures stored away.
+In order to instruct the children in the many katchinas of the Hopi
+pantheon, _tihûs_, or dolls, are made in imitation of the ancestral
+supernal beings, and these quaint and curious toys are eagerly sought
+after by those interested in Indian life and thought. Dr. Fewkes has in
+his private collection over two hundred and fifty different katchina
+tihûs, and in the Field Columbian Museum there is an even larger
+collection.
+
+Of the altars, screens, fetishes, cloud-blowers, ceremonial pipes,
+bull-roarers, etc., I have not space here to write. Suffice it to
+say they have a large place in the Hopi's ritual and all should be
+carefully studied.
+
+When I first began to visit the Hopis my camps were generally at the
+foot of the trail, as near to water as possible. Every morning at a
+very early hour I was awakened by a loud ringing of cowbells, and at
+first I thought it must be that the Hopis had a herd of cows and they
+were driving them out to pasture. They were evidently going at a good
+speed, for the bells clanged and clattered and jangled as if being
+fiercely shaken. But when I looked for the cows they were never to
+be seen. Then, too, as on succeeding mornings I listened I found the
+animals must be driven very hastily, for the sound moved with great
+rapidity towards, past, away from me.
+
+One morning I determined to get up and watch as soon as I heard the
+noise approaching. It was just as the earliest premonitions of dawn
+were being given that I was awakened, and, hurriedly jumping up, stood
+on my blankets and watched. Soon one, two, four, and more figures
+darted by in the dim light, each carrying a jangling cowbell, and to
+my amazement I found they were not cows, but Hopi young men, naked
+except for a strap or girdle around the loins, from which hung the
+bell, resting upon the haunch. They were out for their morning run, and
+it was not merely a physical exercise, but had a distinct religious
+meaning to them. As I have elsewhere written:--
+
+"The Hopi has lived for many centuries among the harsh conditions of
+the desert land. Everything is wrested from nature. Nothing is given
+freely, as in such a land as southern California for instance. Water
+is scarce and has to be caught in the valley and carried with heavy
+labor to the mesa summit. The soil is sandy and not very productive
+unless every particle of seed corn is watered by irrigation. Firewood
+is far away and must be cut and brought to their mesa homes with labor.
+Wild grass seeds must be sought where grass abounds, perhaps scores of
+miles away, and carried home. Pinion nuts can only be gathered in the
+pinion forests afar off, and to gain mescal the pits must be dug and
+the fibres cooked deep down in the mysterious recesses of the Grand
+Canyon. The deer and antelope are swift, and can only be caught for
+food by those who are stout of limb, powerful of lung, and crafty of
+mind. Hence in the very necessities of their lives they have found the
+use for physical development. And this imperative physical need soon
+graduated into a spiritual one. And the steps or processes of reasoning
+by which the chief motive is transferred from the physical to the
+spiritual are readily traceable. Of course, they are a 'chosen people.'
+'Those Above' have given especial favors to them. They must be a credit
+to those Powers who have thus favored them. This implies a steady
+cultivation of their muscular powers. Not to be strong is to be a bad
+Hopi, and to be a bad Hopi is to court the disfavor of the gods. Hence
+the shamans or priests urge the religious necessity of being swift and
+strong."
+
+[Illustration: HOPI WOMAN WEAVING BASKET, HER HUSBAND KNITTING
+STOCKINGS.]
+
+[Illustration: HOPI WOMAN PREPARING CORN MEAL FOR MAKING DOUGHNUTS.]
+
+Nor is this all. In days gone by they were surrounded by predatory
+foes. Physical endurance was an essential condition of national
+preservation. Without it they would long ago have been starved or
+hunted out of existence. The gods called upon them to preserve
+their national life, to live by cultivation of endurance, hence the
+imposition of physical tasks as a religious exercise.
+
+And these morning runs of the young men were of ten, twenty, and even
+more miles, taken without any other food than a few grains of parched
+corn.
+
+It is no uncommon thing for an Oraibi or Mashonganavi to run from his
+home to Moenkopi, a distance of forty miles, over the hot blazing sands
+of a real American Sahara, there hoe his corn-field, and return to his
+home, within twenty-four hours. The accompanying photograph of an old
+man who had made this eighty-mile run was made the morning after his
+return, and he showed not the slightest trace of fatigue.
+
+For a dollar I have several times engaged a young man to take a message
+from Oraibi to Keam's Canyon, a distance of seventy-two miles, and he
+has run on foot the whole distance, delivered his message, and brought
+me an answer within thirty-six hours.
+
+One Oraibi, Ku-wa-wen-ti-wa, ran from Oraibi to Moenkopi, thence to
+Walpi, and back to Oraibi, a distance of over ninety miles, in one day.
+
+When I was a lad I got the impression somehow that Indians made fire
+by rubbing two sticks together. Once or twice I tried it. I got two
+sticks, perfectly dry, and rubbed and rubbed and rubbed. But the more I
+rubbed, the cooler the sticks seemed to get. I got hot, but that had no
+effect on the sticks.
+
+Later in life, when I began to make my journeys of exploration in the
+wilds of Nevada, California, Arizona, and New Mexico, and I sometimes
+needed a fire, and didn't have a single match left, I tried it again;
+this time not as an experiment, but as a serious proposition. My
+rubbing of the two sticks, however, never availed me a particle. I
+might as well have saved my strength for sawing wood. Yet the Indians
+do get fire by the rubbing of two sticks together, and the occasion
+of their doing it is one of the greatest and most wonderful of the
+religious ceremonies of the Hopis. Dr. Fewkes has written for the
+scientific world a full account of it, and from that account I condense
+the following.
+
+Few white men have ever seen the ceremony, and did they do so and tell
+the whole of what they saw they would not be believed.
+
+Four societies of priests conduct the elaborate rite at Walpi. It is
+not held at Sichumavi or Hano, but is conducted at Oraibi and the three
+villages of the middle mesa. "The public dances are conducted mainly by
+two of the societies, whose actions are of a phallic nature. These two
+act as chorus in the kiva when the fire is made, but the sacred flame
+is kindled by the latter two societies.... For several days before the
+ceremony began, large quantities of wood were piled near the kiva
+hatches, and after the rites began, this fuel was carried down into the
+rooms and continually fed to the flames of the new fire by an old man,
+who never left his task. The flames of the new fire were regarded with
+reverence; no one was allowed to light a cigarette from it or otherwise
+profane it."
+
+On the first day the chiefs assembled for their ceremonial smoke, and
+the next day at early dawn one of them went to the narrow portion of
+the mesa between Walpi and Sichumavi and laid on the trail one of the
+puhtabi, or long strings, elsewhere described, sprinkling a little
+meal and casting a pinch toward the place of sunrise. At the same time
+he said a prayer: "Our Sun, send us rain." Just as the sun appeared
+he "cried" the announcement, of which Dr. Fewkes gives the free
+translation:--
+
+    "All people awake, open your eyes, arise!
+    Become _Talahoya_ (Child of Light), vigorous, active, sprightly.
+    Hasten, Clouds, from the four world quarters.
+    Come, Snow, in plenty, that water may be abundant when summer
+       comes.
+    Come, Ice, and cover the fields, that after planting they may yield
+       abundantly.
+    Let all hearts be glad.
+    The Wüwūtchimtû will assemble in four days.
+    They will encircle the villages, dancing and singing their lays.
+    Let the women be ready to pour water upon them,
+    That moisture may come in abundance and all shall rejoice."
+
+Four days later, with elaborate preparation and carefully observed
+ritual the new fire was made. About a hundred participants were
+present. When all were ready the fire-board was held in position by two
+kneeling men, while two others manipulated the fire drill. The singing
+chief then gave the signal and two societies started a song, each with
+different words and yet in unison, accompanied by clanging of bells and
+rattling of tortoise shells and deer hoofs. The holes of the fire-board
+and stones were sprinkled with corn pollen. The spindle or fire drill
+was held vertically between the palms, and in rotating it the top was
+pressed downward. Smoke was produced in twenty seconds and a spark of
+fire in about a minute. The spark smudged cedar-bark, which was put
+in place to catch it, and then the driller blew it into a flame. This
+flame was then carried to a pile of greasewood placed in the fireplace,
+and as the wood blazed to the ceiling the song ceased. Prayer was
+then offered by one of the chief priests of one of the societies and
+ceremonial offerings sprinkled into the fire. This priest was followed
+by one from each of the other societies and by individual worshippers.
+
+They then, in procession, paid a ceremonial visit to the shrine of the
+Goddess of Germs, which is among the rocks at the southwestern point of
+the mesa. It is made of flat stones set on edge, opened above and on
+one side, and consists of a fetish of petrified wood.
+
+Then followed a complex series of ceremonies that merely to outline
+would require several pages. Some of them are public dances, others
+dramatic representations in a crude fashion of what the legends of the
+Hopis say are certain events which transpired in the underworld, and a
+most important one is the disposal of the sacred embers of the new fire.
+
+There are few ceremonies in the world that equal in solemnity and
+interest, and that are more charming, than those performed by the
+parents and other relatives when a Hopi baby comes into the world.
+There are religion, affection, sentiment, and poetry embraced in what
+we--the superior people--would undoubtedly term the superstitious rites
+of these simple-hearted people. One reason for the fervor of this rite
+is the genuine welcome every Hopi mother and father accord to their
+baby when it is born. It is "good form" among them to be proud of the
+birth of their children. No married woman is happy unless she has a
+"quiver full" of children, and one of her constant prayers before her
+marriage is that she may be thus blessed.
+
+So when the child comes there is great rejoicing. It is immediately
+rubbed all over with ashes to keep the hair from growing on the body;
+or that, at least, is the reason the Hopi mother gives for allowing her
+little one to be scrubbed all over with the ashes.
+
+Then it is wrapped up in a cotton blanket of the mother's own weaving,
+for Hopi women, and men also, are great experts in growing, spinning,
+and weaving cotton. Now it is ready for the cradle. This is either a
+piece of board or a flat piece of woven wicker-work about two and a
+half feet long and a foot wide. There is also fixed at the upper end
+two or three twigs arranged in a kind of bow, so that a piece of cloth
+thrown over them forms an awning to protect the face of the child from
+the sun. When this bow is not in use it can be slipped over to the
+back of the cradle. Strapped in this queer cradle, the baby is either
+stretched out upon the ground to go to sleep, covered over with a
+blanket, or reared up against the wall. But if your eyes were keen you
+would see by its side a beautiful white ear of corn. And if you saw it
+and knew the Hopi mother's ways and her thoughts, you would find that
+the reason for putting the corn there was this: she believes that the
+corn represents one of her most powerful gods on the earth, and that if
+this god is made to feel kindly towards the new-born child he will send
+it good health and strength and skill in hunting and everything else
+that she desires for her loved baby. So, you see, it is mother love,
+combined with a singular superstition, that makes the Hopi mother place
+the ear of corn by the side of her sleeping child.
+
+When the baby is twenty days old it is--shall I say?--baptized. You
+can hardly call it this, but, anyhow, it answers the same thing as
+baptism does with us. About sunset the child's godmother arrives. She
+is generally the grandmother or aunt on the father's side. Just as the
+first streaks of light begin to come in the early morning the ceremony
+begins. After washing the mother's head and legs and feet, the baby's
+turn comes. The house is full of relatives and friends to watch and
+bring good fortune to the little one. A bowl of suds is made by beating
+the soapweed until the water is covered with beautiful lather. Then
+the godmother takes an ear of corn, dips it into the suds, and touches
+the baby's head with it. This she does four times. Then she washes the
+baby's head very carefully and thoroughly in the suds. But the washing
+would be of no good unless all the baby's female relatives on the
+father's side were to dip their ears of corn into the suds and touch
+its head with them four times, just as the godmother did. Now the baby
+is washed all over, and then--strange to say--the godmother fills her
+mouth full of warm water, and, balancing the baby on one hand, she
+squirts the water from her mouth all over the little one. To dry it,
+she holds it before the fire, and when it is quite dry she rubs it
+with white corn-meal, wraps it in a blanket, and passes it over to the
+mother, who is seated near to the fire. Just before her are two baskets
+full of corn-meal, one coarsely and one finely ground. Taking an old
+blanket, the godmother spreads it over the mother's lap, the baby is
+placed on it, then she takes a little of the fine meal and rubs it on
+the face, arms, and neck of the mother, and also upon the face of the
+child. Then with the ear of corn in her hand, and slowly and regularly
+moving it up and down, she prays first over the mother, then over the
+baby. I have heard several of these prayers. Here is one of them:
+"Ho-ko-na (butterfly), I ask for you that you live to be old, that you
+may never be sick, that you may have good corn and all good things. And
+now I name you Ho-ko-na" (or whatever the name is to be).
+
+Then every woman and girl of the father's relatives does just the same
+and prays the same kind of prayer; but singular to us is the fact that
+each one gives the child any name she prefers. As each one finishes her
+prayer, she gives her ear of corn and some sacred meal she has brought
+with her to the mother, who invariably responds with the Hopi "Thank
+you!"--"Es-kwa-li."
+
+Nobody knows at the time which name the baby will have, as he or she
+grows up. That is left to chance to determine--generally the preference
+of the mother.
+
+Now the baby is put in its cradle, with some of the ears of corn
+presented to the mother placed under the lacing on the breast of the
+little one, and it is ready to be dedicated to the sun. After sweeping
+the floor, the godmother sprinkles a line of meal about two inches wide
+from the cradle to the door, and the mother does the same thing.
+
+[Illustration: HOPI "BOOMERANGS."
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI CEREMONIAL DRUMS.
+
+_In the collection of George Wharton James._]
+
+Out of doors the father is anxiously watching for the first direct
+light of the sun, and the moment it appears above the horizon he gives
+the signal. Immediately the godmother picks up the cradle, so that the
+baby's head is towards the door, and near to the floor, carries it over
+the line of sacred meal, the mother following. Each has a handful of
+meal. At the door they stand side by side. The godmother removes the
+blanket from the baby's face, holds the sacred meal to her mouth, says
+a short prayer, and then sprinkles the meal towards the sun, and then
+the mother does the same; and, after ceremonially feeding the baby, all
+joining in the feast, the ceremony is at an end.
+
+Another most beautiful ceremony of the Hopis is that which alternates
+with the Snake Dance, viz., the Lelentu, or Flute Dance. I have had
+the pleasure of witnessing it several times, and last year (1901) was
+one of five white persons present. To me this meant walking a weary
+thirteen miles over the hot sands of the Painted Desert, carrying a
+camera weighing about fifty pounds on my back. But the beauty and charm
+of the ceremony and the satisfaction of obtaining the photographs of it
+more than repaid me for the hot and exhausting walk.
+
+After the secret kiva ceremonies (rites in the underground chambers of
+the fraternity of the Flute) the first public rites of the day took
+place at a spring near the home of Lolúlomai, the chief of the Oraibi
+pueblo, and about five miles west of the town. Here is one of the
+pitiful springs upon which the people depend for their meagre supply
+of water. Just before noon men, women, and girls might have been seen
+wending their way from the village on the mesa height, down the steep
+trails, over the sandy way trodden for centuries by their forefathers,
+towards the location of the spring.
+
+Every face was as serious and wore as grave and earnest an expression
+as that of a novice about to be confirmed in her holiest vows. Arrived
+at the spring, an eminence just above it to the southwest was the
+chosen site for the preliminaries. Here an hour or more was spent in
+prayers, sprinkling of meal before and upon the altar, and the painting
+of the symbols of the clan upon the participants.
+
+Other priests during the whole time were on their knees or in other
+postures of reverence, praying, singing, or chanting, and sprinkling
+the sacred meal on or before the altar. A large number of bahos, or
+prayer sticks and plumes, were used.
+
+At this time the chief priest left the hillside and solemnly marched
+down to the spring. It is circular in shape, and with a rude wall built
+around it. At the opening in the circle three small gourd vessels
+were placed, two of which held sacred water from some far-away spring,
+and the other was full of honey. A singular thing occurred about the
+filling of this honey jar. A nest of bees had located in the wall of
+the spring, and the chief priest, taking it for granted that this was a
+good sign, had the nest dug out and the honey extracted from the comb,
+for his sacred purposes. After he had prayed for a while the priests
+and women from above marched down, all except the flute players. As
+they stood around the spring they sang and prayed, while the chief
+priest stepped into the water, bowing his face down over it, and waving
+his tiponi in and through it. Soon it was a filthy, muddy mess, instead
+of a water spring, and when it seemed mixed up enough he began to dip
+his face deep into it, while the men and women around continued their
+singing and worship.
+
+Then he came forth, and now began a most beautiful processional march
+around the spring, in time to the weird playing of the priests above.
+After three times circling around, the group stood, facing the west,
+and at certain signals sprinkled large handfuls of sacred meal in the
+direction of the water. This was followed by a most profuse scattering
+of bahos in the same manner. Literally hundreds of them were thus
+thrown, and I gathered (after the celebrants were gone) scores of them
+for my collection. The bahos used on this occasion were mere downy
+feathers to which cotton strings were attached. The effect as the
+meal and the feathers were thrown was remarkably beautiful, and the
+scene was most impressive; none the less so for its strangeness and
+peculiarity.
+
+These concluded the ceremonies at this spring. In the meantime the
+chief priest had gone to his house over the hill, and from there had
+started out a group of young men who were to race to the spring near
+the mesa--four miles away. It was a scorching hot day--as I had found
+out in my own walk--and yet these young men bounded over the sandy
+trail like hunted deer. It was a glorious sight to witness them. Ten
+or a dozen athletic youths, clad scantily, their bronzed figures in
+perfect proportion, revealing their strength and power, their long
+black hair waving out behind them, darting off like strings from a bow
+across the desert.
+
+Slowly we followed them, and when we arrived at the other spring found
+they had long ago passed it, and the victor had received his reward.
+
+Similar ceremonies were gone through at the near-by spring as at the
+one farther away, and when they were completed the whole party formed
+in procession, and as solemnly as if it were a funeral march proceeded
+up the steep trail to the village and there repeated some of the
+ceremonies already described.
+
+The purport of all this it is comparatively easy to understand. The
+Snake Dance is a prayer for rain, which, according to the Hopi's
+ideas, is stored in vast reservoirs in the heavens. He also believes
+that there are vast water supplies under the earth, and so, every
+other year, he petitions the powers that govern and control these
+subterranean reservoirs to loosen the waters and let them flow forth
+into the springs.
+
+In one of the dances of the Navaho they symbolize the water from
+above and the water from below by linking the first fingers together.
+This gives us the Greek fret, and when this symbol is copied in their
+basketry, we see this classic design, purely the result of imitation,
+and having as clear a meaning to the Indian mind as the cross has to
+the Christian.
+
+Reluctantly I am compelled to omit a brief account of the Basket Dance,
+which, however, I have partially described in my book on "Indian
+Basketry."
+
+The Hopis have very clear and distinct conceptions of a spirit life
+beyond the grave. It is not the "happy hunting-ground," though, to
+which the general ideas of the whites consign them. Theirs is a world
+of spirits, with some advantages over the world of human beings, but
+where life is very similar to what it was on earth. There is neither
+punishment awarded for wrong done on earth, nor reward for good living.
+It is simply a continuation of previous existences. When a child is
+born the spirit is supposed to come from the underworld through an
+opening in the earth's crust called _Shi-pá-pu_, and when the grown man
+dies his spirit returns thither. His body is buried in a cleft of the
+rocks on the mesa side, a mile or so away from the village. The body is
+wrapped up and placed in the rocky grave, and then covered with loose
+rocks. Food and drink are placed on the grave, so that when the spirit
+ascends from the body and begins its long journey to _Shi-pá-pu_ and
+thence to the underworld, it may have food wherewith to gain strength.
+The curious visitor will also notice the baho which is thrust between
+the rocks until it touches the body. Another baho touching this upright
+one is placed on the grave pointing toward the southwest. These bahos
+are especially prepared by the shaman, or "medicine man," and are for
+the purpose of guiding the spirit as it leaves the body. If no baho
+were there, the spirit might grope in darkness, trying to force its way
+down; but, being directed by the prayers of the shaman, the disembodied
+spirit immediately realizes the guiding power of the baho, and,
+following it, reaches the companion baho pointing to the southwest,
+the direction it must travel to reach the entrance to the underworld.
+This entrance to the underworld was long thought to be in the San
+Francisco Mountains near Flagstaff. But Dr. Fewkes explains this to be
+an error. The _Shi-pá-pu_ is, to the Hopi, the "sun-house or place of
+sunset at the winter solstice. As seen from Walpi, the entrance to the
+sun-house is indicated by a notch on the horizon situated between the
+San Francisco range and the Eldon mesa," hence the conception that the
+entrance to the underworld was in that exact location.
+
+[Illustration: A HOPI BELLE AT SHUNGOPAVI.]
+
+[Illustration: BLIND HOPI BOY, KNITTING STOCKINGS.]
+
+
+
+
+CHAPTER VII
+
+THE HOPI SNAKE DANCE
+
+
+While perhaps no more important than others of the many ceremonies
+of the Hopis, the Snake Dance is by far the widest known and most
+exciting and thrilling to the spectator. There have been many accounts
+of it written, yet no less an authority than Dr. Jesse Walter Fewkes
+of the Smithsonian Institution asserts that the major portion of them
+are not worth the paper they are written on. Inaccurate in outline,
+faulty in detail, they utterly fail, in the most part, to grasp the
+deep importance of the ceremony to the religious Hopis. It is commonly
+described as a wild, chaotic, yelling, shouting, pagan dance, instead
+of the solemn dignified rite it is. From various articles of my own
+written at different times I mainly extract the following account and
+explanations.
+
+This dance alternates in each village with the Lelentu, or Flute
+ceremony, so that, if the visitor goes on successive years to the same
+village, he will see one year the Snake Dance and on the following
+year the Lelentu. But if he alternates his visits to the different
+villages he may see the Snake Dance every year, and, as the ceremonies
+are not all held simultaneously, he may witness the open-air portion
+of the ceremony, which is the Snake Dance proper, three times on the
+even years and twice on the odd years. For instance, in the year 1905
+it will occur at Walpi and Mashonganavi; and in 1906 at Oraibi,
+Shipauluvi, and Shungopavi.
+
+[Illustration: THE BEGINNING OF THE HOPI SNAKE DANCE, ORAIBI, 1902.]
+
+The Hopis are keen observers of all celestial and terrestrial
+phenomena, and, as soon as the month of August draws near, the Snake
+and Antelope fraternities meet in joint session to determine, by the
+meteorological signs with which they are familiar, the date upon which
+the ceremonies shall begin.
+
+This decided, the public crier is called upon to make the announcement
+to the whole people. Standing on the house-top, in a peculiarly
+monotonous and yet jerky shout he announces the time when the elders
+have decided the rites shall commence. Sometimes, as at Walpi, this
+announcement is made sixteen days before the active ceremonies begin,
+the latter, in all the villages, lasting nine days and terminating in
+the popularly known open-air dance, after which four days of feasting
+and frolic are indulged in, thus making, in all, twenty days devoted to
+the observance.
+
+For all practical purposes, however, nine days cover all the ceremonies
+connected with it.
+
+At Walpi, on the first of the nine days, the first ceremony consists
+of the "setting up" of the Antelope altar. This is an interesting
+spectacle to witness, as at Walpi the altar is more elaborate and
+complex than in any other village. It consists, for the greater part,
+of a mosaic made of different colored sands, in the use of which some
+of the Hopis are very dexterous. These sands are sprinkled on the
+floor. First a border is made of several parallel rows or lines of
+different colors. Within this border clouds are represented, below
+which four zigzag lines are made. These lines figure the lightning,
+which is the symbol of the Antelope fraternity. Two of these zigzags
+are male, and two female, for all things, even inanimate, have sex
+among this strange people. In the place of honor, on the edge of
+the altar, is placed the "tiponi," or palladium of the fraternity.
+This consists of a bunch of feathers, fastened at the bottom with
+cotton strings to a round piece of cottonwood. Corn stalks, placed
+in earthenware jars, are also to be seen, and then the whole of the
+remaining three sides of the altar are surrounded by crooks, to
+which feathers are attached, and bahos, or prayer sticks. It was
+with trepidation I dared to take my camera into the mystic depths of
+the Antelope kiva. I had guessed at focus for the altar, and when I
+placed the camera against the wall, pointed toward the sacred place,
+the Antelope priests bid me remove it immediately. I begged to have
+it remain so long as I stayed, but was compelled to promise I would
+not place my head under the black cloth and look at the altar. This I
+readily promised, but at the first opportunity when no one was between
+the lens and the altar, I quietly removed the cap from the lens,
+marched away and sat down with one of the priests, while the dim light
+performed its wonderful work on the sensitive plate. A fine photograph
+was the result.
+
+The ceremonies of the Antelope kiva for the succeeding days consist of
+the making of bahos, or prayer sticks, ceremonial smoking, praying, and
+singing. But the profound ritualistic importance attached to every act
+can scarcely be estimated by those who have not personally seen the
+ceremonies. The prayer sticks are prayed over and consecrated at every
+step in their manufacture, and the altar is prayed over and blessed
+each day. Every object used is consecrated with elaborate ritual,
+and the great smoke is made by each one solemnly participating in the
+smoking of _ómowûh_ (the sacred pipe). The smoke from this pipe soon
+fills the chamber with its pleasant fragrance (the tobacco used being
+a weed native to the Hopi region), and it is supposed to ascend to the
+heavens and thus provoke the descent of the rain.
+
+The songs are sung to the accompaniment of rattling by the priests, and
+each day the whole of the sixteen songs are rendered.
+
+During the singing of one day one of the priests strikes the floor
+with a blunt instrument, and Wiki, the chief priest, explained this
+as the sending of a mystic message to a member of the Snake-Antelope
+fraternity at far-away Acoma, telling him that the ceremonies were now
+in progress and asking him to come. Strange to say, eight days later,
+certain Acomas did come, thus giving color to the assertion of the Hopi
+fraternities that the Snake Dance once used to be performed on the
+glorious penyol height of Acoma, as was briefly stated by Espejo.
+
+It is in the Snake kiva that the snake charm liquid is made. In the
+centre of a special altar a basket made by a Havasupai Indian is
+placed. In this are dropped some shells, charms, and a few pieces of
+crushed nuts and sticks. Then one of the priests, with considerable
+ritual, pours into the basket from north, west, south, east, up and
+down (the six cardinal points of the Hopi), liquid from a gourd vessel.
+By this time all the priests are squatted around the basket, chewing
+something that one of the older priests had given them. This chewed
+substance is then placed in the liquid of the basket. Water from gourds
+on the roof is also put in.
+
+Then all is ready for the preparation of the charm. Each priest
+holds in his hand the snake whip (a stick to which eagle feathers
+are attached), while the ceremonial pipe-lighter, after lighting the
+sacred pipe, hands it to the chief priest, addressing him in terms of
+relationship. Smoking it in silence, the chief puffs the smoke into the
+liquid and hands it to his neighbor, who does the like and passes it
+on. All thus participate in solemn silence.
+
+Then the chief priest picks up his rattle and begins a prayer which is
+as fervent as one could desire. Shaking the rattle, all the priests
+commence to sing a weird song in rapid time, while one of them holds
+upright in the middle of the basket a black stick, on the top of which
+is tied a feather. Moving their snake whips to and fro, they sing four
+songs, when one of the chiefs picks up all the objects on the altar and
+places them in the basket.
+
+In a moment the kiva rings with the fierce yells of the Hopi war-cry,
+while the priest vigorously stirs the mixture in the basket. And the
+rapid song is sung while the priest stirs and kneads the contents of
+the basket with his hands. Sacred meal is cast into the mixture, while
+the song sinks to low tones, and gradually dies away altogether, though
+the quiet shaking of the rattles and gentle tremor of the snake whips
+continue for a short time.
+
+Then there is a most painful silence. The hush is intense, the
+stillness perfect. It is broken by the prayer of the chief priest, who
+sprinkles more sacred meal into the mixture. Others do the same. The
+liquid is again stirred, and then sprinkled to all the cardinal points,
+and the same is done in the air outside, above the kiva.
+
+Then the stirring priest takes some white earth, and mixing it with the
+charm liquid, makes white paint which he rubs upon the breast, back,
+cheeks, forearms, and legs of the chief priest. All the other priests
+are then likewise painted.
+
+[Illustration: THE CHIEF ANTELOPE PRIEST DEPOSITING PAHOS AT THE SHRINE
+OF THE SPIDER WOMAN.]
+
+[Illustration:
+
+COPYRIGHT 1896 F. H. MAUDE
+
+THROWING THE SNAKES INTO THE CIRCLE OF SACRED MEAL.]
+
+Now there is nothing whatever in this liquid that can either charm a
+snake or preserve an Indian from the deadly nature of its bite. Even
+the Hopis know that all its virtue is communicated in the ceremonies I
+have so imperfectly and inadequately described. I make this explanation
+lest my reader assume that there is some subtle poison used in this
+mixture, which, if given to the snakes, stupefies them and renders them
+unable to do injury.
+
+The singing of the sixteen songs referred to is a most solemn affair.
+Snake and Antelope priests meet in the kiva of the latter. The chief
+priests take their places at the head of the altar, and the others
+line up on either side, the Snake priests to the left, the Antelope
+to the right. Kneeling on one knee, the two rows of men, with naked
+bodies, solemn faces, bowed heads, no voice speaking above a whisper,
+demand respect for their earnestness and evident sincerity. To one
+unacquainted with their language and the meaning of the songs, the
+weird spectacle of all these nude priests, kneeling and solemnly
+chanting in a sonorous humming manner, their voices occasionally rising
+in a grand crescendo, speedily to diminish in a thrilling pianissimo,
+produces a seriousness wonderfully akin to the spirit of worship.
+
+According to the legendary lore of the Snake clan the Zunis, Hopis,
+Paiutis, Havasupais, and white men all made their ascent from the lower
+world to the earth's surface through a portion of Pis-is-bai-ya (the
+Grand Canyon of the Colorado River) near where the Little Colorado
+empties into the main river. As the various families emerged, some
+went north and some south. Those that went north were driven back by
+fierce cold which they encountered, and built houses for themselves at
+a place called To-ko-ná-bi. But, unfortunately, this was a desert place
+where but little rain fell, and their corn could not grow. In their
+pathetic language the Hopis say, "The clouds were small and the corn
+weak." The chief of the village had two sons and two daughters. The
+oldest of these sons, Tiyo, resolved to commit himself to the waters of
+the Colorado River, for they, he was convinced, would convey him to the
+underworld, where he could learn from the gods how always to be assured
+of their favor.
+
+(This idea of the Colorado River flowing to the underworld is
+interesting as illustrative of Hopi reasoning. They said, and still
+say, this water flows from the upperworld in the far-away mountains, it
+flows on and on and never returns, therefore it must go to the inner
+recesses of the underworld.)
+
+Tiyo made for himself a kind of coffin boat from the hewed-out trunk
+of a cottonwood tree. Into this he sealed himself and was committed to
+the care of the raging river. His rude boat dashed down the rapids,
+over the falls, into the secret bowels of the earth (for the Indians
+still believe the river disappears under the mountainous rocks), and
+finally came to a stop. Tiyo looked out of his peepholes and saw the
+Spider Woman, who invited him to leave his boat and enter her house.
+The Spider Woman is a personage of great power in Hopi mythology.
+She it is who weaves the clouds in the heavens, and makes the rain
+possible. Tiyo accepted the invitation, entered her house, and received
+from her a powder which gave him the power to become invisible at
+will. Following the instructions of the Spider Woman, he descended
+the hatch-like entrance to Shi-pá-pu, and soon came to the chamber
+of the Snake-Antelope people. Here the chief received him with great
+cordiality, and said:--
+
+    "I cause the rain clouds to come and go,
+    And I make the ripening winds to blow;
+    I direct the going and coming of all the mountain animals.
+    Before you return to the earth you will desire of me many things,
+    Freely ask of me and you shall abundantly receive."
+
+For a while he wandered about in the underworld, learning this and
+that, here and yonder, and at last returned to the Snake-Antelope and
+Snake kivas. Here he learned all the necessary ceremonies for making
+the rain clouds come and go, the ripening winds to blow, and to order
+the coming and going of the animals. With words of affection the chief
+bestowed upon him various things from both the kivas, such as material
+of which the snake kilt was to be made, with instructions as to its
+weaving and decoration, sands to make the altars, etc. Then he brought
+to Tiyo two maidens, both of whom knew the snake-bite charm liquid,
+and instructed him that one was to be his wife and the other the wife
+of his brother, to whom he must convey her in safety. Then, finally,
+he gave to him the "tiponi," the sacred standard, and told him, "This
+is your mother. She must ever be protected and revered. In all your
+prayers and worship let her be at the head of your altar or your words
+will not reach Those Above."
+
+Tiyo now started on his return journey. When he reached the home of
+the Spider Woman, she bade him and the maidens rest while she wove a
+pannier-like basket, deep and narrow, with room to hold all three of
+them. When the basket was finished she saw them comfortably seated,
+told them not to leave the basket, and immediately disappeared through
+the hatch into the lower world. Tiyo and the maidens waited, until
+slowly a filament gently descended from the clouds, attached itself to
+the basket, and then carefully and safely drew Tiyo and the maidens to
+the upperworld. Tiyo gave the younger maiden to his brother, and then
+announced that in sixteen days he would celebrate the marriage feast.
+Then he and his betrothed retired to the Snake-Antelope kiva, while his
+brother and the other maiden retired to the Snake kiva. On the fifth
+day after the announcement the Snake people from the underworld came to
+the upperworld, went to the kivas, and ate corn pollen for food. Then
+they left the kivas and disappeared. But Tiyo and the maidens knew that
+they had only changed their appearance, for they were in the valley in
+the form of snakes and other reptiles. So he commanded his people to
+go into the valleys and capture them, bring them to the kivas and wash
+them and then dance with them. Four days were spent in catching them
+from the four world quarters; then, with solemn ceremony, they were
+washed, and, while the prayers were offered, the snakes listened to
+them, so that when, at the close of the dance, where they danced with
+their human brothers, they were taken back to the valley and released,
+they were able to return to the underworld and carry to the gods there
+the petitions that their human brothers had uttered upon the earth.
+
+This, in the main, is the snake legend. The catching of the snakes
+foreshadowed in the snake legend is faithfully carried out each year
+by the Snake men. After earnest prayer, each man is provided with a
+hoe, a snake whip, consisting of feathers tied to two sticks, a sack
+of sacred meal (corn-meal especially prayed and smoked over by the
+chief priest), and a small buckskin bag, and on the fourth day after
+the setting up of the Antelope altar they go out to the north for the
+purpose of catching the snakes. Familiarity from childhood with the
+haunts of the snakes, which are never molested, enables them to go
+almost directly to places where they may be found. As soon as a reptile
+is seen, prayers are offered, sacred meal sprinkled upon him, the snake
+whip gently stroked upon him, and then he is seized and placed in the
+bag. In the evening the priests return and deposit their snakes in a
+large earthenware olla provided for the occasion. I should have noted
+that before they go out their altar is erected. This varies in the
+different villages, the most complete and perfect altar being at Walpi.
+At Oraibi the altar consists of the two wooden images--the little war
+gods--named Pü-ü-kon-hoy-a and Pal-un-hoy-a; and in 1898 I succeeded,
+with considerable difficulty, in getting into the Snake kiva and making
+a fairly good photograph of these gods.
+
+[Illustration: LINE-UP OF SNAKE AND ANTELOPE PRIESTS, ANTELOPE
+DANCE, ORAIBI, 1902.]
+
+The catching of the snakes occupies four days, one day for each of the
+four world quarters.
+
+At near sunset of the eighth day a public dance of the Antelope priests
+takes place in the plaza, similar in many respects to the Snake Dance,
+except that corn stalks are carried by the priests instead of snakes.
+
+On the morning of the ninth day the race of the young men occurs.
+This is an exciting scene. Long before sunrise the Hopis, and as
+many visitors as have climbed the mesa heights, huddle together or
+sleepily sit watching a point far off in the desert. It is from that
+region--one of the springs--the racers are to come. Soon they are
+seen in the far-away distance as tiny specks, moving over the tawny
+sand, and scarcely distinguishable. One morning I stayed below at the
+spring on the western side of the mesa to watch them. The whole line of
+the mesa-top ruled an irregular but clearly defined line against the
+morning sky. The air was clear and pure, sweet and cool. From the Gap
+to the end of the mesa upon which Walpi stands crowds of spectators
+were silhouetted against the sky. The background, seen from my low
+angle of vision, was a pure blue; above, the sky was mottled with white
+clouds. On every projecting point which afforded a view the spectators
+stood, tiny figures taken from a child's Noah's Ark, chunky bodies,
+with a crowning ball of wood for head. But even at that distance and
+against the coming sunlight the brilliant colors of the dresses of the
+Indians, men and women, were revealed. Every note in the gorgeous gamut
+of color was played in fantastic and unrestrained melody. At Walpi the
+spectators crowded the house-tops, which there overlook the very edge
+of the mesa. The point was crowded. The morning light was just touching
+the cliffs of the west when the sound of the coming bells was heard.
+Jingle, jingle, jingle, they came, growing in sound at every step.
+There was movement among the spectators, each one craning his neck
+to see the strenuous efforts of the runners. Jingle, jingle, jingle,
+louder and louder, showing that the strides of these runners are great;
+they are making rapid bites at the distance that intervenes between
+them and the goal. Now they can be individually discerned. Their
+reddish-brown bodies, long black hair streaming behind, sunflowers
+crowning some, heaving chests, tremendous strides, swinging gait, make
+a fascinating picture. Now they crowd each other on the sandy trail. A
+spurt is being made, and one of the rear men passes to the front and
+becomes the leader. From the mesa heights the shouts and cheers denote
+that his success has been observed. Others crowd along. The spectators
+become excited and cheer on their favorites. Now the foot of the
+steep portion of the trail is reached. Surely this precipitous ascent
+will abate their ardor and slacken their speed. The steps are high,
+and it is a rise of several hundred feet to the mesa-top. The very
+difficulties seem to spur them on to greater effort. With bounds like
+those of deer or chamois, up they fly, two steps at a time. The pace
+and ascent are killing, but they are trained to it, having spent their
+lives running over these hot sands and climbing these trails. To them a
+"rush" up the mesa heights is a part of their religious training. The
+priests are now ready to receive them at the head of the trail. The
+first to arrive is the winner, and he is sprinkled with the sacred meal
+and water, and then he hurries on to the Antelope kiva, where the chief
+priest gives him bahos, sacred meal, and an amulet of great power.
+The other racers in the meantime have reached the summit, and I could
+see their running figures on the narrow neck of rock which connects
+Sichumavi with Walpi. They are going to deposit prayer offerings at an
+appointed shrine. On their arrival the race is done.
+
+On the arrival of the racers at the head of the trail at Mashonganavi,
+in 1901, I secured a photograph showing one of the priests shooting out
+a singular appliance which represents the lightning.
+
+But on the lower platform of the mesa another exciting scene is
+transpiring. A group of young maidens, with their mothers and sisters,
+await the coming of young men and boys, each of whom carries a corn
+stalk, a melon, or a sunflower. As soon as the youths arrive the
+maidens dart after them, and for a few minutes a good-natured but
+exciting and excitable scuffle goes on, in which the girls endeavor to
+seize from the boys the stalks, etc., they carry.
+
+On the noon of the ninth day the ceremony of washing the snakes takes
+place in the Snake kiva.
+
+It must not be forgotten that only the members of the fraternity
+engaged in the ceremonies are permitted to enter the kivas when the
+rites are being performed. Indeed, no other Hopi can be prevailed upon
+to approach anywhere near these kivas whilst the symbol which denotes
+that the ceremonies are being conducted is displayed.
+
+Indeed, he believes that his profaning foot will immediately produce
+the most awful effects upon his body. At one kiva he will swell up and
+"burst"; at another, a great horn will grow out from his forehead and
+he will die in horrible agonies. The first time I was permitted to see
+this ceremony at Walpi was while Kopeli was alive. Kopeli was a Hopi
+of great power and ability in a variety of ways, who had a broad way
+of looking at things, and was very friendly with the white men who
+came in the proper spirit to study the life of his people. I had been
+allowed to see all the earlier of the secret kiva ceremonies, but when
+the day arrived on which the snakes were to be washed in the kiva,
+Kopeli was especially concerned on my behalf. He said: "So far 'Those
+Above' have not found any fault, and you have not been harmed in the
+kiva; but to-day we wash the snakes. You will surely be in danger if
+you gaze upon the 'elder brothers.'" Placing my arm around his lithe
+body, I gave Kopeli an unexpected dig in the stomach. Then I said,
+quite solemnly: "Kopeli, your stomach is a Hopi one; you swell up and
+bust easy. But feel of me"--and, taking his thumb, I gave myself a
+"dig" with it _upon a solid pocketbook_ which I carried in my vest
+pocket. "Do you feel that?" I asked. "Yes," he replied. "And you sabe
+white man's steam-engine, Kopeli, down on the railroad?" "Yes! I sabe."
+"Well," said I, "that steam-engine is made of boiler-iron, and _I am
+all same boiler-iron inside_. I no bust!"
+
+[Illustration: THE SNAKE DANCE AT ORAIBI, 1902.]
+
+With a merry twinkle in his eye, that showed he appreciated the joke,
+he said, "Mabbe so! You no bust; you stay!" And I stayed.
+
+This washing ceremony is a purely ceremonial observance. The priests
+have ceremonially washed themselves, but their snake brothers are
+unable to do this, hence they must have it done for them.
+
+In the underground kiva, hewn out of the solid rock--a place some
+sixteen feet square--squat or sit the thirty-four or five priests.
+I was allowed to take my place right among them and to join in the
+singing. When all was ready the chief priest reverently uttered prayer,
+followed by another priest, who, after prayer, started the singing.
+Three or four of the older priests were seated around a large bowl full
+of water brought from some sacred spring many, many miles away. This
+water was blessed by smoking and breathing upon it and presenting it
+successively to the powers of the six world points, north, west, south,
+east, up and down.
+
+At a given signal two men thrust their hands into the snake-containing
+ollas, and drew therefrom one or two writhing, wriggling reptiles.
+These they handed to the priests of the sacred water. All this time
+the singing, accompanied by the shaking of the rattles, continued. As
+the snakes were dipped again and again into the water, the force of
+the singing increased until it was a tornado of sound. Suddenly the
+priests who were washing the snakes withdrew them from the water and
+threw them over the heads of the sitting priests upon the sand of the
+sacred altar at the other end of the room. Simultaneously with the
+throwing half of the singing priests ceased their song and burst out
+into a blood-curdling yell, "Ow! Ow! Ow! Ow! Ow! Ow!" which is the Hopi
+war-cry.
+
+Then, in a moment, all was quiet, more snakes were brought and washed,
+the singing and rattling beginning at a pianissimo and gradually
+increasing to a quadruple forte, when again the snakes were thrown upon
+the altar, with the shrieking voices yelling "Ow! Ow!" in a piercing
+falsetto, as before. The effect was simply horrifying. The dimly
+lighted kiva, the solemn, monotonous hum of the priests, the splashing
+of the wriggling reptiles in the water, the serious and earnest
+countenances of the participants, the throwing of the snakes, and the
+wild shrieks fairly raised one's hair, made the heart stand still,
+stopped the action of the brain, sent cold chills down one's spinal
+column, and made goose-flesh of the whole of the surface of one's body.
+
+And this continued until fifty, one hundred, and even as many as one
+hundred and fifty snakes were thus washed and thrown upon the altar.
+It was the duty of two men to keep the snakes upon the altar, but on a
+small area less than four feet square it can well be imagined the task
+was no easy or enviable one. Indeed, many of the snakes escaped and
+crawled over our feet and legs.
+
+As soon as all the snakes were washed, all the priests retired except
+those whose duty it was to guard the snakes. Then it was that I dared
+to risk taking off the cap from my lens, pointing it at the almost
+quiescent mass of snakes, and trust to good luck for the result. On
+another page is the fruition of my faith, in the first photograph ever
+made of the snakes of a Hopi kiva after the ceremony of washing.
+
+And now the sunset hour draws near. This is to witness the close of the
+nine days' ceremony. It is to be public, for the Snake Dance itself
+is looked upon by all the people. Long before the hour the house-tops
+are lined with Hopis, Navahoes, Paiutis, cow-boys, miners, Mormons,
+preachers, scientists, and military men from Fort Wingate and other
+Western posts. Here is a distinguished German savant, and there a
+representative of the leading scientific society of France. Yonder is
+Dr. Jesse Walter Fewkes, the eminent specialist of the United States
+Bureau of Ethnology and the foremost authority of the world on the
+Snake Dance, while elbowing him and pumping him on every occasion is
+the inquisitive representative of one of America's leading journals.
+
+See yonder group of interesting maidens. Some of them are "copper
+Cleopatras" indeed, and would be accounted good-looking anywhere. Here
+is a group of laughing, frolicking youngsters of both sexes, half of
+them stark naked, and, except for the dirt which freely allies itself
+to them, perfect little "fried cupids," as they have not inaptly been
+described. Now, working his way through the crowd comes a United States
+Congressman, and yonder is the president of a railroad.
+
+Suddenly a murmur of approval goes up on every hand. The chief priest
+of the Antelopes has come out of the kiva, and he is immediately
+followed by all the others; and, as soon as the line is formed, with
+reverent mien and stately step, they march to the dance plaza. Here
+has been erected a cottonwood bower called the "kisi," in the base of
+which ollas have been placed containing the snakes. In front of this
+kisi is a hole covered by a plank. This hole represents the entrance to
+the underworld, and now the chief priest advances toward it, sprinkles
+a pinch of sacred meal over it, then vigorously stamps upon it, and
+marches on. The whole line do likewise. Four times the priests circle
+before the kisi, moving always from right to left, and stamping upon
+the meal-sprinkled board as they come to it. This is to awaken the
+attention of the gods of the underworld to the fact that the dance is
+about to begin.
+
+Now the Antelope priests line up either alongside or in front of the
+kisi--there being slight and unimportant variations in this and other
+regards at the different villages--all the while keeping up a solemn
+and monotonous humming song or prayer, while they await the coming of
+the Snake priests.
+
+At length, with stately stride and rapid movement, the Snake men come,
+led by their chief. They go through the same ceremonies of sprinkling,
+stamping, and circling that the Antelope priests did, and then line up,
+facing the kisi.
+
+The two lines now for several minutes sing, rattle, sway their bodies
+to and fro and back and forth in a most impressive and interesting
+manner, until, at a given signal, the Snake priests break up their
+line and divide into groups of three. The first group advances to
+the kisi. The first man of the group kneels down and receives from
+the warrior priest, who has entered the kisi, a writhing, wriggling,
+and, perhaps, dangerous reptile. Without a moment's hesitation the
+priest breathes upon it, puts it between his teeth, rises, and upon
+his companion's placing one arm around his shoulders, the two begin to
+amble and prance along, followed by the third member of their group,
+around the prescribed circuit. With a peculiar swaying of body, a
+rapid and jerky lifting high of one leg, then quickly dropping it
+and raising the other, the "carrier" and his "hugger" proceed about
+three-fourths of the circuit, when the carrier drops the snake from
+his mouth, and passes on to take his place to again visit the kisi,
+obtain another snake, and repeat the performance. But now comes in
+the duty of the "gatherer," the third man of the group. As soon as
+the snake falls to the ground, it naturally desires to escape. With a
+pinch of sacred meal in his fingers and his snake whip in his hand, the
+gatherer rapidly advances, scatters the meal over the snake, stoops,
+and like a flash has him in his hands. Sometimes, however, a vicious
+rattlesnake, resenting the rough treatment, coils ready to strike. Now
+watch the dexterous handling by a Hopi of a venomous creature aroused
+to anger. With a "dab" of meal, the snake whip is brought into play,
+and the tickling feathers gently touch the angry reptile. As soon as he
+feels them, he uncoils and seeks to escape. Now is the time! Quicker
+than the eye can follow, the expert "gatherer" seizes the escaping
+creature, and that excitement is ended, only to allow the visitor to
+witness a similar scene going on elsewhere with other participants.
+In the meantime all the snake carriers have received their snakes and
+are perambulating around as did the first one, so that, until all
+the snakes are brought into use, it is an endless chain, composed of
+"carrier," snake, "hugger," and "gatherer." Now and again a snake
+glides away toward the group of spectators, and there is a frantic dash
+to get away. But the gatherers never fail to stop and capture their
+particular reptile. As the dance continues, the gatherers have more
+than their hands full, so, to ease themselves, they hand over their
+excited and wriggling victims to the Antelope priests, who, during the
+whole of this part of the ceremony, remain in line, solemnly chanting.
+
+[Illustration: THE SNAKES IN THE KIVA AT MASHONGANAVI, AFTER THE
+CEREMONY OF WASHING.]
+
+At last all the snakes have been brought from the kisi. The chief
+priest steps forth, describes a circle of sacred meal upon the ground,
+and, at a given signal, all the priests, Snake and Antelope alike,
+rush up to it, and throw the snakes they have in hands or mouths into
+the circle, at the same time spitting upon them. The whole of the Hopi
+spectators, also, no matter where they may be, reverently spit toward
+this circle where now one may see through the surrounding group of
+priests the writhing, wriggling, hissing, rattling mass of revolting
+reptiles. Never before on earth, except here, was such a hideous sight
+witnessed. But one's horror is kept in abeyance for a while as is heard
+the prayer of the chief priest and we see him sprinkle the mass with
+sacred meal, while the asperger does the same thing from the sacred
+water bowl.
+
+Then another signal is given! Curious spectator, carried away by your
+interest, beware! Look out! In a moment, the Snake priests dart down,
+"grab" at the pile of intertwined snakes, get all they can in each
+hand, and then, regardless of your dread, thrust the snakes into the
+faces of all who stand in their way, and like pursued deer dart down
+the steep and precipitous trails into the appointed places of the
+valley beneath. Here let us watch them from the edge of the mesa.
+Reverently depositing them, they kneel and pray over them and then
+return to the mesa as hastily as they descended, divesting themselves
+of their dance paraphernalia as they return.
+
+Now occurs one of the strangest portions of the whole ceremony.
+The Antelope priests have already returned, with due decorum, to
+their kiva. One by one the Snake men arrive at theirs, sweating and
+breathless from their run up the steep trails. When all have returned,
+they step to the top of their kiva, or, as at Walpi, to the western
+edge of the mesa, and there drink a large quantity of an emetic that
+has been especially prepared for the purpose. Then, O ye gods! gaze
+on if ye dare! The whole of them may be seen bending over, solemnly
+and in most dignified manner, puking forth the horrible decoction they
+have just poured down. This is a ceremony of internal purification
+corresponding to the ceremonial washing of themselves and the snakes
+before described. This astounding spectacle ends as the priests
+disappear into their kiva, where they restore their stomachs to a more
+normal condition by feasting on the piki, pikami, and other delicacies
+the women now bring to them in great quantities. Then for two days
+frolic and feasting are indulged in, and the Snake Dance in that
+village at least is now over, to be repeated two years hence.
+
+What is the significance, the real meaning of the Snake Dance? It is
+not, as is generally supposed, an act of snake worship. Here I can do
+no more than give the barest suggestion as to what modern science has
+concluded. It is mainly a prayer for rain in which acts of sun worship
+are introduced. The propitiation of the Spider Woman at her shrine
+by the offerings of prayers and bahos by the chief Antelope priest
+demonstrates a desire for rain. She is asked to weave the clouds, for
+without them no rain can descend. The lightning symbol of the Antelope
+priests; the shaking of their rattles, which sounds like the falling
+rain; the use of the whizzer to produce the sounds of the coming
+storm,--these and other similar things show the intimate association of
+the dance with rain and its making.
+
+Allied to rain are the fructifying processes of the earth; and as
+corn is their chief article of food, and its germination, growth, and
+maturity depend upon the rainfall, the use of corn-meal and prayers for
+the growth of corn have come to have an important place in the ceremony.
+
+The use of the snakes is for a double purpose. In celebrating this
+ceremony it is the desire of the Snake clan to reproduce the original
+conditions of its performance as near as possible, in order to gain
+all the efficacy they desire for their petitions. In the original
+performance the prayers of the Snake Mother were the potent ones. Hence
+the snakes must now be introduced to make potent prayers.
+
+The other idea is that the snakes act as intermediaries to convey to
+the Snake Mother in the underworld the prayers for rain and corn growth
+that her children on the earth have uttered.
+
+In considering the ceremony of the public dance certain questions
+naturally arise. Are the Hopis ever bitten by the venomous snakes,
+and, if so, what are the consequences? And what is the secret of their
+power in handling these dangerous reptiles with such startling freedom?
+
+[Illustration: AFTER TAKING THE EMETIC. HOPI SNAKE DANCE AT WALPI.]
+
+There are times when the priests are bitten, but, as was suggested
+in the snake legend, they have a snake venom charm liquid. This is
+prepared by the chief woman of the Snake clan, and she and the Snake
+priest alone are supposed to know the secret of its composition. It may
+be that ere long this secret will be given to the world by a gentleman
+who is largely in the confidence of the Hopis, but, as yet, it is
+practically unknown. That it is an antidote there can be no question. I
+have seen men seriously bitten by rattlesnakes, and in each case, after
+the use of the antidote, the wounded priests suffered but slightly.
+
+As to the "why" of the handling of the snakes. The "fact" it is easy
+to state; but when one enters the realm of theory to explain the "why"
+of the fact, he places himself as a target for others to shoot at. My
+theory, however, is that a fear within yourself arouses a corresponding
+fear within the reptile. As soon as he feels fear he prepares to use
+the weapons of offence and defence with which nature has provided him.
+
+If, on the other hand, you feel no fear, and, in touching the creature,
+_do not hurt him so as to arouse his fear_, he may be handled with
+impunity.
+
+Be this as it may, the fact remains--for I have examined the snakes
+before, during, and after the ceremony--that dangerous and untampered
+with rattlesnakes are used by the Hopis in this, their prayer to "Those
+Above" for rain.
+
+
+
+
+CHAPTER VIII
+
+THE NAVAHO AND HIS HISTORY
+
+
+Misunderstood, maligned, abused, despised, the Navaho has never stood
+high in the estimation of those whites who did not know him. Yet he is
+industrious, moral, honest, trustworthy, fairly truthful, religious,
+and good to his wife and children. Not a weak list of virtues, even
+though one has to detract from it by accusing him of ingratitude.
+There are noble exceptions, of course, to this charge, but from what I
+know and have seen, I am inclined to believe that many, if not most,
+Navahoes have no sense of moral responsibility for favors and benefits
+received.
+
+Though, perhaps, not as interesting to study as the Hopis, there is
+still a wonderful field open for the student who is willing to go
+and live with the Navaho, learn his language, gain his confidence,
+participate in all his ceremonies, and enter into his social and
+domestic life.
+
+No one has done this as much as Dr. Washington Matthews, whose "Navaho
+Legends" is a revelation to those people who have hitherto held the
+general ideas (propagated, too, by a scientific observer) so prevalent
+about this long-suffering people.
+
+That the Navaho was reserved with the white man in the early days
+of American occupancy there can be no doubt, and the difficulty
+experienced in penetrating that reserve is well exemplified by
+reference to the letter of Dr. Joseph Letherman, who lived for three
+years among the tribe at Fort Defiance. Aided by Major Kendrick, who
+had long commanded at this post, he wrote a letter which appears in the
+Smithsonian Report for 1855. In this he says, among many good things:
+"Nothing can be learned of the origin of these people from themselves.
+At one time they say they came out of the ground; and at another, that
+they know nothing whatever of their origin; the latter, no doubt, being
+the truth." Again: "Of their religion little or nothing is known, as,
+indeed, all inquiries tend to show that they have none; and even have
+not, we are informed, any word to express the idea of a Supreme Being.
+We have not been able to learn that any observances of a religious
+character exist among them; and the general impression of those who
+have the means of knowing them is, that, in this respect, they are
+steeped in the deepest degradation." Once more: "They have frequent
+gatherings for dancing." And a little further on: "Their singing is but
+a succession of grunts, and is anything but agreeable."
+
+One has but to read what Dr. Matthews has written and gathered from
+the Navahoes to see how misleading and erroneous the conclusions of
+Dr. Letherman were. To quote: "He [Dr. Matthews] had not been many
+weeks in New Mexico when he discovered that the dances to which the
+doctor refers were religious ceremonials, and later he found that these
+ceremonials might vie in allegory, symbolism, and intricacy of ritual
+with the ceremonies of any people, ancient or modern. He found, ere
+long, that these heathens, pronounced godless and legendless, possessed
+lengthy myths and traditions--so numerous that one can never hope to
+collect them all, a pantheon as well stocked with gods and heroes as
+that of the ancient Greeks, and prayers which, for length and vain
+repetition, might put a Pharisee to blush."
+
+Wonderful songs also were found, full of poetic imagery, and suitable
+for every conceivable occasion, songs that have been handed down for
+generations. Of the sacred songs Dr. Matthews makes the astounding
+statement that, "sometimes, pertaining to a single rite, there are two
+hundred songs or more which may not be sung at other rites." Further:
+"The songs must be known to the priest of the rite and his assistants
+in a most exact manner, for an error made in singing a song may be
+fatal to the efficacy of a ceremony. In no case is an important mistake
+tolerated, and in some cases the error of a single syllable works an
+irreparable injury."
+
+Popular conceptions of the Navaho are very crude and inaccurate. They
+are largely the result of two "floods of information" which deluged the
+country at two epochs in their history, and neither of them had much
+truth in the flood. The first of these epochs was at the discovery of
+the important cliff dwellings located on their reservation,--those of
+the Tsegi Canyon (the so-called Canyon de Chelly), Monument Canyon,
+Chaco Canyon, etc. Writers who visited the region wrote the most wild
+and outrageously conceived nonsense about this people and the dwellings
+they were supposed to look upon with superstitious veneration. Then
+later, a lot of unscrupulous whites, fired with similar zeal to that
+which led the old conquistadors across the deserts of northern Mexico
+and through the inhospitable wilds of Arizona and New Mexico,--the
+zeal for gold or silver,--which was doubtless fed by the fact that
+the Navahoes did possess thousands of dollars' worth of silver
+ornaments, started out to prospect the interior recesses of the Navaho
+reservation. Knowing by painful experience what this meant,--for
+their "white brothers" had stolen their springs and arable land from
+them on the Moenkopi, on the Little Colorado, at Willow Spring, and a
+score of other places,--the warlike and courageous Navahoes resented
+the presence of these men. They begged them to retire, and when the
+white men refused, fought and whipped them. This naturally excited
+the cupidity of the silver hunters more than ever. "Why should the
+blanked Indians fight if not to protect their silver mines?"--this was
+the kind of question asked, and the natural and legitimate resentment
+of the Navahoes was described all over the country as "another Indian
+uprising," and led to the second "flood of knowledge," which the
+newspapers always have forthcoming when public interest and curiosity
+are aroused.
+
+[Illustration: NAVAHO SILVER NECKLACE AND BELT.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI PRAYER STICKS OR PAHOS.
+
+_In the collection of George Wharton James._]
+
+Hence the truth often comes as a wet blanket to the preconceived
+notions of those who have drank deep from these earlier streams of
+information!
+
+Science and legend both agree in giving to the Navaho a mixed origin.
+His is not a pure-blooded race. Their myths or legends refer to many
+assimilations of other people, strangers from the North, South, East,
+West, and everywhere, all of whom were welcomed and made an integral
+part of the nation. Hence there is no such thing as a distinctly Navaho
+type, or, as Hrdlicka puts it, "they show considerable difference in
+color and measurement, and cannot be considered a radically homogeneous
+people, but their mixture is not recent." This latter statement is
+doubtless true, as they would probably become more clannish as their
+nation grew in numbers and power.
+
+Dr. Matthews gives the stories of the origin of several of the gentes.
+One story which he does not relate was told to me at Tohatchi, and
+serves to illustrate how a migration from the Northwest is transformed
+into a supernatural occurrence. Though told to me of the Navahoes as a
+whole, there can be no doubt that it applies only to a single gens. The
+story was in regard to Winged Rock, commonly called by the whites "Ship
+Rock," and about which I had been seeking information.
+
+This rock is situated in the Navaho reservation, about one hundred
+miles northwest of Tohatchi, and some fifteen or twenty miles from
+Carrizo Mountain. It is difficult of access, and my informant assured
+me that even though an army of white men should reach its base they
+could never scale its steep sides and reach its top. All the Navaho
+tribe reverence it sincerely and all watch and guard it jealously. He
+would indeed be a brave white man who would dare the anger of these
+warlike and brave natives if they forbade his approach and would
+attempt to scale this sacred Winged Rock.
+
+This was the legend: "Many, many years ago, when this country was young
+and the sun cast only small shadows, my people came across the narrow
+sea far away near the setting sun in the north and landed on the shores
+of this country. The people where they landed were exceedingly angry
+at them, and whenever they could they fell upon them and slew them. My
+people did not want to go to war, but this inhospitable reception made
+them angry, so they put themselves in war array and fell upon their
+foes. But there were few only of my people, and their enemies were so
+many that it was not long before they were in sad straits. Indeed, they
+would soon have been entirely destroyed had not help come. In their
+distress they called on Those Above, and soon a messenger from the sky
+came to my people and said: 'See you yonder stone mountain? Flee to it.
+It will be your salvation. Climb up its steep, strong, rugged sides
+and it will carry you toward the land of the South sea, nearer to the
+rising sun, and there your home shall be.'
+
+"My people were only too glad to obey the message. They hastened
+towards the mountain. Some who were weak were enabled to fly towards it
+like birds, and they clung to its steep sides and clambered to its top.
+
+"Then when they were all safe on its huge bulk, the monster rock was
+taken by Those Above, and it arose and floated across the rivers and
+plains and mountains and lakes and canyons. Several days and nights it
+floated, and my people gazed with wonder upon the strange and wonderful
+countries through which they travelled. Sometimes they thought they
+would like to stay in this place or in that, but the wisdom of Those
+Above said No! and the rock floated on. Oh! it was a glorious sail.
+Never before or since has any people been so blessed and favored by the
+People of the Shadows Above.
+
+"Finally the Winged Rock crossed the great deep canyon of the Colorado
+River, and my people were afraid of its vast depths. Then the rock
+gently settled down to the earth, where it is now found, and our home
+was reached. It did not seem to be a very beautiful land, but it was
+given to us by Those Above, and my people soon became content. We were
+shown the springs and the watercourses, and we found the mountains
+covered with trees, and the rivers and creeks. So that when any one
+speaks of our leaving our country we are afraid and we cry: 'No, why
+should we leave this land given to us, and which we love? Yonder is the
+rock on which we came, and never until that rock floats away with us
+shall we leave the land that we love so well!'
+
+"As soon as we were settled here, Those Above gave us some great
+shamans, and one of them told us that we must always do right, for the
+sun, when it rises, would watch our every action all throughout the
+day, and when he went away at night it was to tell Those Above all our
+evil actions, for which we should be punished."
+
+While the Apaches and Navahoes are of the same stock, there have
+always been marked differences between them so long as they have been
+under the observation of the white men. When the Spaniards entered
+the country, the Navahoes were more distinctly an agricultural people
+than the Apaches. They had large patches of land under cultivation,
+kept their crops and lived in houses underground. Cultivated lands
+necessitated settled residences, and after the Spaniards introduced
+sheep, it was not long before the Navahoes were extensive sheep
+raisers. It would not be any wiser or more profitable to enter into an
+inquiry as to the methods by which these flocks were acquired than it
+would be to ascertain the history of many of the landed possessions
+of European nobilities. With the Navaho, possession was the only law
+he cared anything for. "To have and to hold" was his motto; and once
+"having," he held pretty securely. Hence the sheep possessions of the
+neighboring pueblo Indians were held by exceedingly precarious tenure.
+
+[Illustration: AN AGED NAVAHO, LOOKING OVER THE PAINTED DESERT.]
+
+[Illustration: AN OLD HOPI AT ORAIBI.]
+
+And here we have, I believe, one of the additional sources of enmity
+between the Navaho and the Spaniard. As their wards, the Spanish were
+in duty bound to care for and protect the Pueblos. Thus Navaho and
+Spaniard were ever at war, and when the Mexican came in the Spaniard's
+stead the battle still continued on the same lines and with the same
+ferocity.
+
+It was on the 22d of January in 1849 that Lieut. J. H. Simpson,
+afterwards General, started on that interesting trip of his through the
+Navaho country, which has forever connected his name with these nomads.
+He was not in command of the expedition, its head being Col. John M.
+Washington, who was military and civil governor of New Mexico at the
+time. The object of the expedition was to coerce the Navahoes into a
+compliance with a treaty which they had made with the United States,
+two years previously, and to extend the provisions of the treaty.
+
+When they reached the Chaco Canyon trouble ripened between the soldiers
+and the Navahoes, and the latter were fired upon, with the result that
+seven were killed, including Narbona, their great warrior and chief.
+
+This was but one of many such attacks upon the whites. Then as now,
+only far more so, the Navahoes resented the intrusion of white people
+in their territory; and having gained fire-arms, they used them to
+deadly purpose upon those who slighted their will.
+
+There is no doubt that the Navahoes were a source of great terror
+to the Mexicans who first settled in and near their territory. Even
+after the United States became their guardians at the acquisition of
+New Mexico in 1847, they were very hostile, murders, robberies, and
+depredations of every kind being quite common. In 1855, Dr. Letherman
+reported that "the nation, as a nation, is fully imbued with the idea
+that it is all powerful, which, no doubt, has arisen from the fact of
+its having been for years a terror and a dread to the inhabitants of
+New Mexico." But that these depredations were not perpetrated upon the
+whites alone is evident from the fact that one of the richest men of
+the Navahoes himself applied to Major Kendrick, then the commanding
+officer of Fort Defiance, N. Mex., to protect his cattle, as he could
+not otherwise prevent his own people from stealing them.
+
+The insolence from years of this kind of free life needed forceful
+check, but it was not until 1862 that the unbearable conduct of the
+Navahoes brought upon themselves this long-needed chastisement.
+
+According to governmental reports, the Indians of New Mexico (among
+whom were the Navahoes and Mescalero Apaches) caused losses between
+1860 and 1863 to the people of that territory of "not less than 500,000
+sheep, and 5,000 horses, mules, and cattle. Over 200 lives have been
+also sacrificed of citizens, soldiers, and shepherds." It was also
+stated in 1863 "that the military establishment of this territory
+[New Mexico, which then included Arizona], since its acquisition, has
+cost not less than $3,000,000 annually, independent of land-warrant
+bounties." And while this was for a conquered country, the whole
+expenditure was for the chastisement of hostile Indians, every tribe of
+which in turn came in for its share of the fighting.
+
+It was openly advocated about this time that the policy of
+extermination was the only one that could be followed, and this must
+be brought about either by actual warfare, or by driving the hostiles
+into the mountains and there starving them to death.
+
+Brig.-Gen. J. H. Carleton, who was in control of the department of New
+Mexico, determined upon a thorough and complete change in our treatment
+of this haughty and proud people. They had made six treaties at
+different times with officers of our Government and had violated them
+before they could be ratified at Washington. He strongly counselled
+drastic measures in a letter which is historically of sufficient
+interest to justify a large quotation from it:--
+
+ "At the Bosque Redondo there is arable land enough for all the Indians
+ of this family [the Navahoes and Apaches have descended from the same
+ stock and speak the same language], and I would respectfully recommend
+ that now the war be vigorously prosecuted against the Navahoes; that
+ the only peace that can ever be made with them must rest on the basis
+ that they move on to these lands, and, like the Pueblos, become
+ an agricultural people, and cease to be nomads. This should be a
+ _sine qua non_; as soon as the snows of winter admonish them of the
+ sufferings to which their families will be exposed, I have great hopes
+ of getting most of the tribe. The knowledge of the perfidy of these
+ Navahoes, gained after two centuries of experience, is such as to lead
+ us to put no faith in their promises. They have no government to make
+ treaties; they are a patriarchal people. One set of families may make
+ promises, but the other set will not heed them. They understand the
+ direct application of force as a law; if its application be removed,
+ that moment they become lawless. This has been tried over and over
+ again, and at great expense. The purpose now is, never to relax the
+ application of force with a people that can no more be trusted than
+ the wolves that run through the mountains. To collect them together,
+ little by little, on to a reservation, away from the haunts and hills
+ and hiding-places of their country; there be kind to them; there teach
+ their children how to read and write; teach them the arts of peace,
+ teach them the truths of Christianity. Soon they will acquire new
+ habits, new ideas, and new modes of life; and the old Indians will
+ die off, and carry with them all latent longings for murdering and
+ robbing. The young ones will take their places without these longings,
+ and thus, little by little, they will become a happy and contented
+ people; and Navaho wars will be remembered only as something that
+ belong entirely to the past. Even until they can raise enough to be
+ self-sustaining, _you can feed them cheaper than fight them_....
+
+ "I know these ideas are practical and humane--are just to the
+ suffering people, as well as to the aggressive, perfidious, butchering
+ Navahoes. If I can have one more _full_ regiment of cavalry, and
+ authority to raise one independent company in each county of the
+ Territory, they can soon be carried to a final result."
+
+In 1863 General Carleton's suggestions in the main were approved by the
+Indian Department and he proceeded to carry out his plan.
+
+Col. Kit Carson, the noted scout, with an adequate force was sent
+out to humble and punish the Navahoes. It was wise that such a just,
+humane, and wise Indian fighter was sent to do this work. His knowledge
+of their characters stood him in good purpose, and in a very short
+time over seven thousand prisoners were taken. Later this number was
+increased, until they amounted to about ten or eleven thousand.
+
+At the same time the Apaches were being cornered, and a number of them
+were removed to Fort Stanton, on the Peeos River, far enough down into
+the open country to prevent easy escape to the mountains. Part of
+this settlement was the Bosque Redondo, and General Carleton's plan
+contemplated the settlement of both Apaches and Navahoes here.
+
+[Illustration: HOPI CEREMONIAL HEAD-DRESSES.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI BAHOS AND DANCE RATTLES.
+
+_In the collection of George Wharton James._]
+
+Compelled by a superior force, the now humbled Navahoes were herded
+together like sheep and in 1863 were removed to the chosen place.
+It was soon found, however, that this was an inhospitable region,
+altogether unfitted to be the home of so large a population. The water
+was alkaline, and the soil not of a nature suitable to the raising of
+corn. There was practically no fuel, and the Navahoes had to dig up
+mesquite roots and carry them on their backs twelve miles for this
+purpose. In two or three years more than one-fourth of their number
+died and the remainder grew more and more dissatisfied with the
+location.
+
+In 1867, however, Manuelito and Barboncita, two of the war chiefs, came
+into the reservation, both of them having surrendered to the commandant
+at Fort Wingate. The former had refused to come into the reservation in
+1863, and the latter ran away from it, with his band of warriors, in
+1864. These two bands added 780 more of men, women, and children to the
+population, which, in June, 1867, was reported to be 7,300.
+
+This whole Bosque Redondo was a disgraceful business, on a line with so
+much of the wretched and abominable treatment the Indians have received
+at our hands. Think of placing ten thousand Indians upon a reservation
+where there was no water but black, brackish stuff not fit for cattle,
+no fuel, and no soil for cultivation of the chief article of their
+diet. Deprived of food, water, and fuel, what would white men be? No
+wonder the Navahoes rebelled and were kept in order only by brute force.
+
+At length those in authority saw the iniquity of the proceeding and the
+order was given to return them to their reservation. This was done,
+but with a loss by death, mainly through preventable causes, of over
+three thousand souls.
+
+Since this time they have been industrious and progressive. The Bosque
+lesson, though severe, was needed, and it proved salutary. One can
+travel with perfect safety unarmed across the Navaho reservation, as I
+have done several times; and a lady friend, unarmed, and unaccompanied
+by any other escort than a Navaho, has travelled hundreds of miles in
+perfect safety among the Navahoes in all parts of their reservation.[3]
+
+[3] Since writing the above, however, a sad event has transpired which
+leads me to modify my statement. A young lady missionary, riding alone,
+was criminally assaulted by a Navaho, and almost brought to death's
+door. When I heard of it Navahoes were hunting for the culprit. It is
+to be hoped he will be found and severely punished.
+
+In September, 1870, a number of dissatisfied Utes visited the Navahoes
+at the so-called "Navaho Church," which can be seen on the right on the
+line of the Santa Fé Railway, going to California. All the principal
+chiefs of the tribe were present and the causes of dissatisfaction
+against the whites were fully discussed. The powwow was an important
+one, and lasted several days, but the chief purpose of the Utes--to
+incite the Navahoes to warfare against the whites--was not successful.
+The crafty Utes, with stirring eloquence, said they had heard the white
+men saying they were going to take possession of the whole country,
+and that when they did they would kill off all the chief men of the
+Navahoes. "See how they have stolen in upon your territory and taken
+the springs and land that you have had all the time up till now! They
+have taken the water and land at Wingate and at Defiance, and soon
+they will take all you have, and you and your children will perish
+because you have no water, no grass for your horses and sheep, and no
+corn for food. Join in with us and drive these hated people away. Get
+all the guns and ammunition you can, and prepare many new bows and
+arrows. Let us sing the war songs together, and go on the war-path
+and hunt down and kill the whites as the Pueblos hunt down and kill
+rabbits. Then we will be friends. You will have your country to
+yourselves, and Those Above will make of you a great nation. We shall
+have our country and we shall become great. Now we are dwindling down;
+we are melting away as the snows on the hillside. United against the
+whites we shall both become stronger, and grow like the well-watered
+corn."
+
+The Navahoes refused to give answer until they had consulted among
+themselves, and then one of their chiefs reported their decision as
+follows: "We have heard what our Ute brothers have said. If our white
+brothers want to kill us they can do so. They have had plenty of
+chances and we are yet alive. All of our people who have been slain
+have been those who have gone on the war-path against them in the past.
+We do not wish to die, so we will not go on the war-path. We will stay
+at home. We have food. The whites treat us well. If our Ute brothers
+must fight we will not interfere, but we ourselves do not wish to
+fight."
+
+The result was that the Ute bands returned to their homes without any
+specific act of warfare at that time.
+
+
+
+
+CHAPTER IX
+
+THE NAVAHO AT HOME
+
+
+The Navaho reservation, embracing nearly four million acres, or eleven
+thousand square miles, was established by treaty with the Navahoes of
+June 1, 1868, and has been modified or enlarged by subsequent executive
+orders of October 29, 1878, January 6, 1880, May 17, 1884, April 24,
+1886, November 19, 1892, and January 6, 1900. The major portion is
+in Arizona, but about six hundred and fifty square miles are in New
+Mexico. Its average elevation is about six thousand feet, though near
+the Colorado River it is often but four thousand. The highest peak
+is about in the centre of the present reservation, in the Tunicha
+Mountains, and is upwards of nine thousand five hundred feet high.
+
+The Tunicha range is covered with glorious and majestic pines, and
+all along its flanks are wide plateaus through which gloomy and
+massive canyons convey the storm waters from the heights above into
+the plains below. Its close proximity to the Grand Canyon suggests
+what its general appearance might be. Drained deep down by the canyons
+and gorges tributary to this great vampire canyon, it is seamed and
+scarred by the dashing down of many waters. Its rocks are cut up into
+a thousand fantastic forms and shapes, which look over sterile valleys
+full of sand. These valleys are numberless, and one of them, the
+I-chi-ni-li,--commonly called the Chin-lee,--stretches from the south
+to beyond the San Juan River on the north, to the west of the Tunicha
+range.
+
+The ancient boundaries of the land, long prior to the advent of the
+Spaniard, were four majestic mountains, which now approximately
+determine the reserve. On the east is Pelado Peak; on the south, Mt.
+San Mateo (commonly called Mt. Taylor); on the west, the San Francisco
+range; and on the north, the San Juan Mountains. Each of these is over
+eleven thousand feet in height. Hence it will be seen that there is a
+vast range of altitude, yet it is questionable whether anywhere else
+in the world so large a population inhabits so barren and inhospitable
+a country. On the lower levels it is mainly desert, with scant pasture
+here and there; on the higher mesas or plateaus there are many
+junipers, pinions, and red cedars.
+
+It is a difficult matter to determine the population of the Navahoes.
+While they were in captivity the official count was seven thousand
+three hundred, but desertions were frequent, and at one time about
+seven hundred of the renegades came in and surrendered, and it is well
+known that many never were captured or surrendered.
+
+In 1869 the government distributed thirty thousand sheep and two
+thousand goats to them, and a count was ordered. This was a most
+favorable time to make it, as besides the sheep and goats, two years'
+annuities were given out, and rations distributed every four days. The
+total summed up some nine thousand.
+
+In 1890 the official census reported 17,204, but Cosmos Mendeleff,
+writing in 1895-96, says the tribe numbers only "over 12,000 souls."
+It scarcely seems possible, if the count in 1869 was anything near
+accurate that the population could have increased to 17,204 in 1890.
+Still it must be remembered that, though not prolific, the Navaho is
+a good breeder. He is healthy, vigorous, robust, and strong, and his
+wife (or wives, for he is a polygamist) equally so. Living an out-door
+life, inured to hardships, generally possessed of plenty to eat, of
+coarse, rough, hearty, but nutritious food, engaged in occupations and
+indulging in sports that cultivate their athletic powers, free from the
+consumptive and scrofulous tendencies of most reservation Indians, they
+are well fitted to be the progenitors of healthy children.
+
+Though polygamists, they are moral and chaste. In their legends they
+have always regarded marital unfaithfulness as a prolific source of
+sorrow and punishment. In their Origin Legend this sin led to their
+banishment from the first world, and again from the second, and also
+from the third, the wronged chief execrating them as follows: "For such
+crimes I suppose you were chased from the world below; you shall drink
+no more of our water, you shall breathe no more of our air. Begone!"
+
+In this legend Washington Matthews tells of Góntso, or Big Knee, a
+chief who had twelve wives, four from each of three different gens or
+families. Though he was a bountiful provider, his wives were unfaithful
+to him. He complained to the chiefs of their families and to their
+relations and begged them to remonstrate with the wicked women, but
+remonstrances and rebukes seemed to be in vain. At last they said to
+Big Knee, "Do with them as you will, we shall not interfere." The
+next time he detected the unfaithfulness of his wives he mutilated
+one, another he cut the ears from, a third cut off her breasts, and
+all these three died. A fourth he cut off her nose, and she lived. He
+thereupon determined that henceforth he would cut off the nose of any
+unfaithful wife, for that would be a visible mark of her shame and yet
+would not kill her. She would be compelled to live, and all men and
+women would know of her wickedness. But even this horrible punishment
+did not have the deterrent effect he expected. It was not long before
+another and then another was detected and punished, until, before long,
+his whole family of wives was noseless. Instead of rebuking themselves
+and their sins as the cause of their mutilation these women would
+gather together to rail against their husband, and their relations,
+whom they claimed should have protected them. Big Knee was compelled to
+sleep alone in a well-protected hut, and the women grew more determined
+than ever to work him an injury.
+
+[Illustration: KAPATA, ANTELOPE PRIEST, AT WALPI.]
+
+[Illustration: A MASHONGANAVI HOPI, GOING TO HOE HIS CORN.]
+
+About this time the people got up a big ceremony for the benefit of
+Big Knee. It lasted nine days, and on the night of the last day the
+mutilated women, who had kept themselves secluded in a hut, came
+forth, and with knives in their hands, proceeded to sing and dance as
+was expected of them. Around the fire they circled, singing "Peshla
+ashila"--"It was the knife that did it to me"--and peering among the
+spectators for their husband. He was safe, however, for he was hidden
+in the circle of branches that made the dance corral. As they concluded
+the dance they ran from the corral, cursing all who were present with
+fearful maledictions: "May the waters drown ye! May the winters freeze
+ye! May the fires burn ye! May the lightnings strike ye!" and other
+equally malicious curses. Then they departed and went into the far
+north, where they now dwell, and, according to the Navahoes, whenever
+these noseless women turn their faces to the south we have cold winds
+and storms and lightning.
+
+From this legend it is observed that the husband's power over the
+wife was somewhat limited. Góntso dare not punish his wives without
+the consent of their relations. This freedom of the woman is observed
+to this day, she regarding herself in most things as the equal, and
+sometimes the superior, of her husband.
+
+From all I can learn, marital unchastity is uncommon, though where the
+tribe is in close contact with the towns along the railway there are
+generally to be found men who will sell their wives and daughters,
+and mothers who will sell their girls to debased white men. Among the
+respectable members of the tribe, if a man discovers that his wife, or
+one of them, is unfaithful, he may take it upon himself to chastise
+her, but such is the independent position of the woman that he must be
+very wise and judicious or she will speedily leave him.
+
+Divorce is not common, but is allowable for cause, the parties chiefly
+concerned generally settling all the details. Occasionally, however,
+a transaction occurs that in civilized society would occasion quite a
+buzz of busy tongues. One such happened but a few years ago. Mr. George
+H. Pepper of the American Museum of Natural History tells the story.
+The facts were within his own knowledge. One of the husbands had a wife
+who positively refused to wash and brush his hair. He would coax and
+persuade, urge and command, threaten and bluster, but all to no effect.
+The dusky creature was neither to be led nor driven. If he wanted his
+hair washed and combed he must do it himself.
+
+While the disappointed husband was cogitating over his miserable
+marital experiences, a friend from a distance, with his wife, came to
+visit him. As the men got to talking and finally exchanging confidences
+about their wives, the one told the other of the unwifely conduct of
+his spouse. The visitor condoled with his host and told what a good
+wife he had, how very obedient she was, and the like, until he had
+quite exalted her, and the host determined to take a better look than
+he had hitherto given at such a paragon of a wife. Whether this was a
+scheme of the visitor or not it was scarcely possible to tell, but,
+anyhow, it worked out as well as if it had been carefully planned;
+for as the host studied the visitor's wife he fell head over ears
+in love with her, and, strange to say, a corresponding affinity was
+discovered to exist between the two others. Accordingly, a day or two
+later the visitor suggested to the host that as he (the host) wanted
+a wife to wash and comb his hair, while he (the visitor) was content
+with a wife that would do neither, what was to hinder their "swapping"
+their life partners and thus making a satisfactory end to his domestic
+difficulties? With joy the disappointed husband accepted the offer,--a
+little "boot" was required to make the exchange satisfactorily, and
+then the result was communicated to the women. Neither of them was
+consulted in the slightest, but without any hesitancy they fell in
+with the agreement. The visitor rode off satisfied, accompanied by his
+new wife, while the wife who came as a visitor inaugurated her new
+relationship by shyly coming into her new husband's hogan with an olla
+of water, the necessary soap-root, and the whisk with which to wash and
+comb her liege's hair. And now, for three years, the two couples are
+known to have lived together in "amity and concord."
+
+A few years ago it would perhaps have been safe to designate the
+Navahoes as the most wealthy Indians of the United States. Many of them
+were worth hundreds of dollars. They understood and practised the art
+of irrigation; they grew large crops of corn, squash, melons, beans,
+chili, and onions. Some had large and thriving bands of horses, which
+they traded with the Havasupais, Wallapais, Hopis, Paiutis, and other
+neighboring people. I have often met a band of six or eight Navaho
+traders with horses and blankets in the canyon of the Havasu, and they
+took away the well-dressed buckskins in exchange, for which these
+canyon people are noted. From the Paiutis, they obtained baskets and
+their _tusjehs_, or wicker-work, pinion gum-covered water-bottles.
+
+As for sheep and goats, there are few places in the United States where
+so many were to be found as on the Navaho reservation. Every family
+had its flock, as every woman was a blanket weaver; and one of the
+prettiest sights in the whole Painted Desert Region was to come upon
+a flock of these gentle, domestic creatures quietly pasturing, led or
+driven by the owner herself, or one of her children.
+
+But the last few years have made a great difference in their
+prosperity. Rains have been rare, water scarce, and pasture scant,
+and as a result their flocks are reduced to woeful proportions. Their
+nomadic habits render the improvement of their locations impossible,
+and their superstition in regard to the burning of a hogan in which any
+one has died compels frequent migrations.
+
+There is no doubt but that for the past three hundred years of historic
+time the Navahoes have been thieves, robbers, and murderers. The Hopis
+contend that all the sheep they had before the general distribution,
+earlier referred to, were stolen from them. This is probably true, but
+it is equally probable that had the Navahoes not stolen them the Utes
+would; and while this seems poor comfort, after facts showed that it
+was an exceedingly good thing that Navahoes rather than Utes became
+their possessors. For, once in their possession, the Navahoes became
+careful breeders (for aborigines) of sheep, and when marauding bands of
+Utes came into the country the warlike Navahoes drove them away, thus
+defending the sheep so that the Hopis could obtain the nucleus of a new
+flock later on.
+
+In the next chapter I present, a fairly full and accurate account of
+the art of blanket-weaving, for which the Navahoes are now so noted.
+
+As a rule the physical development of the Navahoes is sturdy and
+robust, as will be seen from the accompanying photographs. They average
+well, and with slight range on either side from a fair and normal
+development. There are few excessively strong, and equally few very
+weak people among them. The same may be said of their fatness and
+leanness, both extremes being rare.
+
+The men, as is common with all Indians, pluck out the hair on both lips
+and chin, though, occasionally, one will find a man who has allowed his
+moustache to grow. The hair on the head is seldom cut, and with both
+sexes is allowed to grow long. The men tie it in a knot behind, and
+wrap a high-colored "banda" around the forehead, thus confining the
+hair and adding considerably to their own picturesqueness.
+
+Being a prosperous people, they are generally contented looking, and
+wear that air of complacent self-satisfaction that is a sure sign of
+prosperity. It seems clearly to say: "We are a good people, a specially
+favored because specially deserving people, hence look upon us and
+understand our prosperity." There are no beggars among the better
+class of the Navahoes, and men as well as women are hard workers. As
+a nation they are decidedly producers. Mr. Cotton has large gangs of
+them working at grading, etc., on the Santa Fé Railway, and they can
+be found helping white men in as many and as various occupations as
+the Chinese in California. The industry of the women is proverbial,
+for seldom will one be found idle, her greatest seeming pleasure being
+to have her hands constantly occupied. What with carding the wool,
+washing, dyeing, and spinning it, preparing the dyes (after collecting
+them) for coloring it, and then weaving the blankets for which they
+are famous, going out into the mountains to collect the wild seeds and
+roots of which they are fond, caring for the corn, tending the sheep
+and goats, preparing the daily food, and many other duties that they
+impose upon themselves, none can say they are not models of industry.
+Men, women, and children alike are fearless riders. The wealth of many
+a man is determined by his possessions of horses and sheep, and from
+earliest years the boys are required to attend to the bands of horses.
+In their semi-nomad life the women ride about with the men, and thus
+become skilled riders. They sit astride, mounting and dismounting as
+easily as the men, and riding wherever occasion demands.
+
+The saddles are made by the men, and are a modification of the
+big-horned Mexican variety. The tree is cut out with infinite patience
+and care, and is then covered with rawhide or bought leather, and
+adorned with rows of brass-headed nails. The girth, or cinch, is home
+woven, of wool, cotton, or horsehair, the former being preferred.
+
+[Illustration: THE ANTELOPE PRIESTS LEAVING THEIR KIVA FOR THE SNAKE
+DANCE.]
+
+[Illustration: THE WIDOW, DAUGHTERS, AND GRANDCHILDREN OF THE NAVAHO
+CHIEF, MANUELITO.]
+
+That the Navahoes are or were expert engineers, and could construct
+difficult trails, is evidenced by their trails into Chaca Canyon from
+the mesa above. Simpson thus describes what he saw in 1849: "A mile
+further, observing several Navahoes high above us, on the brink of the
+north wall, shouting and gesticulating as if they were very glad to
+see us, what was our astonishment when they commenced tripping down
+the almost sheer wall before them, as nimbly and dexterously as minuet
+dancers! Indeed, the force of gravity, and their descent upon a steep
+inclined plane, made such a kind of performance absolutely necessary to
+insure their equilibrium."
+
+They are a remarkably intelligent people, and their faces are, as a
+rule, pliant and expressive. There is none of the proverbial stolidness
+to be found among any except very few of the older men of the Navahoes.
+If you are unwelcome you will know it,--surly looks and words will ask
+your mission and bid you begone. On the other hand, if you are welcome,
+glad smiles will light up the faces of your friends, and you will hear
+sweet words uttered by melodious and tuneful voices. It is seldom that
+your courteous advances will be repelled, though they are very ready to
+resent unwelcome intrusions. I have often sat for hours in the hogans
+of entire strangers, and the conversation of men and women was general
+and punctuated with laughter and smiles, showing that they know how to
+make and appreciate jokes.
+
+The Navahoes play a game common in the Southwest, which they call
+nanzosh. It is a simple game, yet they seem to get endless fun and
+amusement from it, often gambling large sums upon their favorite
+players, for, while it looks and is simple, it is not easy to play
+so as to win. It requires great skill and accurate throwing. The
+implements are two long poles and a small hoop. The poles are generally
+of alder and in two pieces, a fathom long, and a long, many-tailed
+string called the turkey-claw is fastened to the end of each. Two
+players only are needed. One throws the hoop. Both follow, and when
+they think the hoop is about to fall, they throw their respective poles
+so that the hoop, in its fall, will rest upon those portions of their
+poles that give the highest counts.
+
+Catlin describes a similar game played by the Mandans, though their
+pole is a single piece of wood, as is that of the Mohaves and Yumas,
+both of whom have the same game.
+
+The taboo is in existence in all its force among the Navahoes. The
+most singular of these is that which forbids a man ever to look upon
+the face of his mother-in-law. Among civilized people it is a standard
+subject for rude jesting, this relationship of the mother-in-law,
+but with the Navahoes, the white man's jest is a subject of great
+earnestness. Each believes that serious consequences will follow if
+they see each other; hence, as it is the custom for a man to live with
+his wife's people, constant dodging is required, and the cries of
+warning, given by one or another of the family to son or mother-in-law,
+are often heard. I was once photographing the family of Manuelito, the
+last great war-chief of the Navahoes. The widow of the chief, her two
+daughters, their husbands and children, made up the group. But there
+was no getting of them together. I would photograph the mother with her
+daughters and grandchildren, but as soon as I called for the daughters'
+husbands, the mother "slid" out of sight, and when I wished for her
+return, the men disappeared.
+
+Then, too, a Navaho will never touch fish, much less eat it. According
+to one of the shamans, the reason for this is, that some of their
+ancestors were once turned into fish in the San Juan River, and, were
+they to eat fish, they might thus become cannibals, and eat descendants
+of their own ancestors. As neither Matthews nor Stephen refers to this
+cause of the taboo, I merely give it for what it may be worth. The
+former tells of a white woman, who, in a spirit of mischief, threw a
+pan of water in which fish had been soaked over a young Navaho. He
+changed his clothes and bathed himself carefully, in order that no
+taint of the tabooed fish might remain upon him. I have had a great
+deal of fun by innocently offering candy in the form of fish to
+Navahoes. As they are fond of candy, it was a strong proof of the power
+of the taboo that they invariably refused to touch it.
+
+Superstition naturally forms a large part of the Navaho's thought. He
+believes in charms, amulets, fetishes, witchcraft, taboos, magic, and
+all the wondrous things he can conceive. His name for a personal fetish
+is _Bizha_, "his treasure, something he especially values; hence his
+charm, his amulet, his personal fetish, his magic weapon, something
+that one carries to mysteriously protect himself."
+
+The talisman or amulet for the gambler is a piece of fine turquoise,
+because Noholipi, a gambling god, who appears in their Origin Legend,
+was made successful always with a large piece of this precious stone.
+
+There are quite a number of medicine-men, or shamans, among the
+Navahoes, some good, others bad. It has been my privilege to know
+several who are men of dignity and character.
+
+Dr. Matthews, in writing of them, thus strongly expresses himself:
+"There are, among the Navahoes, charlatans and cheats who treat
+disease; men who pretend to suck disease out of the patient, and then
+draw from their own mouths pebbles, pieces of charcoal, or bodies
+of insects, claiming that these are the disease which they have
+extracted. But the priests of the great rites are not to be classed
+with such. All of these with whom the writer is acquainted are above
+such trickery. They perform their ceremonies in the firm conviction
+that they are invoking divine aid, and their calling lends dignity to
+their character." Of Hatali Natloi, the smiling chanter, he says: "He
+would be considered a man of high character in any community. He is
+dignified, courteous, kind, honest, truthful, and self-respecting."
+
+This is the universal testimony of all who know this class of men with
+reasonable intimacy. Though the white man may believe the performances
+of a shaman ridiculous or superstitious, that need not interfere with
+his respect and esteem.
+
+To understand this subject aright, one must clearly apprehend the
+Indian meaning of the terms "medicine," and "medicine-men." Oftentimes
+the latter are called priests, sometimes thaumaturgists, oftener
+shamans, and, of course, by all unknowing white men are unhesitatingly
+denounced as frauds and humbugs. Now to the Indian all things that
+work injury to him are bad medicine. If you write his name (or any
+scrawl he cannot understand) on a piece of paper and look at it
+solemnly and then at him, at the same time shaking your head, you can
+persuade him into the belief that it is "bad medicine." Owen Wister
+recently wrote in one of the popular magazines an interesting story,
+the whole plot of which was based upon his knowledge of this fact.
+
+With the Navaho it is "bad medicine" to touch an achindee hogan (or
+house). When a person dies within a house, the rafters are tumbled over
+the body, and the whole set on fire. After that it would be exceeding
+"bad medicine" for a Navaho to go near the spot, or touch a piece of
+wood belonging to that hogan; for the spirit (the achindee) is supposed
+to remain in the locality, and he resents any undue intrusion into his
+domain. Before I was aware of the custom and feeling, I camped near
+an abandoned and partially burned hogan. When I sent my Navaho man to
+it for wood for a fire, he went half a mile away into the mountain
+and stayed there. I was unable to understand his feeling, but later I
+learned that except under the pangs of direst hunger, he would never
+have touched a morsel of food prepared over a fire in which wood from
+the achindee hogan had been used.
+
+Medicine-men are often used as instruments for the working of private
+revenge. Cowards are to be found among Indians as among white men.
+Among white men these despicable wretches attack their foes through
+the columns of newspapers or in the pages of magazines, while among
+the former they call in the services of a medicine-man. This hired
+charlatan then either directly or by proxy works upon the fears
+of the man he is hired to injure. Sometimes he actually poisons or
+otherwise harms him under pretence of protecting him. But the Indian
+is dreadfully superstitious, and to work upon his mind is easy, and he
+soon imagines himself to be sick.
+
+For the cure of disease the better class of Navaho shamans have a
+system of chanting, praying, dancing, bathing, sweating, etc., that Dr.
+Matthews has fully described in the United States Bureau of Ethnology
+reports. The complexity of these ceremonies cannot be comprehended or
+conceived by those whose knowledge of the Indian is superficial and
+casual.
+
+If, however, a shaman makes himself unpopular, or fails to cure in
+several successive cases, or earns the enmity of a treacherous shaman
+foe, he is liable to be accused of witchcraft, and if a sufficient
+number of the people can be made to believe the charge he is speedily
+done away with. One of the shamans made famous by Dr. Matthews was
+recently killed on account of his harsh and tyrannical manner. He was
+accused of witchcraft and shot. Hence it will be seen that the Navaho
+is not yet perfect--any more than his white brother. No, indeed!
+
+There are other points in which he is similar to his brother of the
+white skin. Some years ago I journeyed in a wagon with an old Arizona
+pioneer, Franklin French, from Winslow, on the line of the Santa Fé,
+through the Hopi country, the Mormon town of Tuba City, past the Navaho
+settlements of Willow Springs, Echo Reef, etc., to Lee's Ferry of the
+Colorado River.
+
+Beyond Willow Springs we camped one night, and I went to a Navaho hogan
+to purchase corn and vegetables for ourselves, and feed for the horses.
+Everything was six prices too high, but the Navahoes knew I was in
+need of their articles and raised the prices accordingly. It is not
+only the white man that understands the principle of "cornering the
+market." We compromised, however, and, after a hearty supper and a chat
+around the camp-fire, I rolled myself up in my blankets ready to sleep
+until called for breakfast in the morning.
+
+But what a babel of confusing and distressing sounds it was that
+awakened me! Surely we must be beset by a band of marauding Navahoes,
+bent on murdering us! No; it was only a wordy fight between my driver
+and three Navaho women, who had come to demand compensation for
+depredations committed in their corn-field by our horses. Hobbled,
+and turned loose, they had discovered somehow, during the night, that
+on Echo Reef were corn and other good fodder to be had in the place
+of the scant feed offered below; so, following their noses, they had
+wandered into corn-fields and melon-patches to their own delectation,
+but the manifest injury of the crops. What was to be done about it?
+French was advising that the Navahoes imitate the example of the Hopis
+and cut off a portion of the ear of each offending animal, but the
+women angrily laughed him to scorn and vociferously demanded _cinquo
+pesos_ for the damage. These were not forthcoming, but I urged the
+squaws on, telling them to insist that the hoary-headed old miser pay
+them their just demands, and informing them, in purest English, of the
+opinions French had expressed regarding them, as a people, the night
+before. The aborigines didn't quite know what to make out of my fluent
+verbosity, and French at last impatiently turned to me and told me
+there'd be a "pretty general monkey and parrot time started here pretty
+quick, if I didn't let up, and that'll be follered by a pretty tall
+foot-race between us two, in which you'll be 'way off in the lead."
+So we compromised with our dusky visitors by inviting them to eat up
+the remnants of our breakfast, and then carry away a little coffee and
+sugar. The only thing I am now afraid of is that, at the next visit
+I make them, they will privately and stealthily, under the cover of
+night, lead our steeds into the forbidden fields, and encourage them in
+their thefts, in order that they may enjoy another "compromise."
+
+Primitive peoples at an early date felt the desire for personal
+adornment. With the Navaho this found expression in painting the body
+with various colored ochres or clays, in fashioning garments out of the
+skins of animals, in wearing head-dresses and other fantastic ornaments
+made from feathers, and in necklaces, bracelets, anklets, and wristlets
+made of small flint arrowpoints, or of the dried seeds of juniper,
+pinion, and other plants, or of bones. Later they secured beads of
+shell, turquoise, and coral by barter.
+
+But nearly all this primitive decoration received a rude shock of
+displacement when the Mexican colonist came upon the scene, with his
+iron, copper, and silver adornments glittering in the sunlight. From
+coveting, the Navaho took to possessing by fair means or foul. He would
+barter his skins or other native possessions for the precious metals,
+using brass and copper for the making of ornaments, and iron for
+tipping his arrows. Silver, however, has never lost its charm for him.
+The Mexican vaquero, trapped out in the glittering metal, has ever been
+his ideal of personal adornment, and he retains it to this day. Silver
+is the only coin they care to accept, though the better educated now
+know the superior value of gold.
+
+There are some clever, skilful silversmiths among them--peshlikais, as
+they call themselves. In crucibles of their own manufacture they melt
+the precious metal, using a crude and primitive blast furnace, with
+charcoal as fuel, and the molten silver is then poured into moulds
+which they have shaped out of sandstone or other rock. They understand
+the art of uniting two pieces of metal together, for many of their
+ornaments are hollow and globular, originally made in two parts and
+then joined. Scarcely a man or woman of any standing in the tribe does
+not possess a home-manufactured necklace of silver beads or articles
+of some design,--a finger ring or two, one or more bracelets, and
+sometimes a pair of ear pendants. Above all they covet the belt with
+large silver disks. Each of these disks is made of two or more silver
+dollars, melted and run into a flat mould. This thick sheet is then
+hammered out to the required size and shape, which is either oval or
+circular, and chased with small tools. The border is generally filleted
+and the edges scalloped. When finished each disk has a value of twice
+its original cost in coin silver. Sometimes a belt will contain eight
+or nine disks and a buckle, which cannot be bought for less than
+thirty-six to forty dollars. This, too, is actual cost price. If the
+Navaho doesn't care to part with it, an extra five or ten dollars, or
+even more, is required to induce him to let it go.
+
+In addition to these objects of personal adornment, many of the more
+wealthy have silver bridles. The bridle itself is made of leather or
+woven horsehair, and then the silver strips and bars, artistically
+chased and decorated, are placed and fastened on the headstall. Silver
+buttons of pretty and tasty design are commonly used on gaiters and
+moccasins. These are made from beaten coins, twenty-five and fifty-cent
+pieces, and the obverse side is often found in its original state as
+stamped in the United States or Mexican mint.
+
+The bracelets are of various designs, sometimes simple round circlets;
+other times the silver is triangular, but the most common shape is a
+flat band, on the outer side of which chasings and gravings are made.
+These bracelets are made so that they can be slipped sideways over the
+wrist. These and all the other articles mentioned are worn equally by
+women and men.
+
+The finger rings are often adorned with a rude setting of turquoise
+or garnet. The former is found in various parts of New Mexico, and on
+their reservation they dig garnets, spinel rubies, jacinths, peridots,
+opals, smoky topaz, and crystal spar in large quantities. From the
+Petrified Forest they obtain jasper, carnelian, chalcedony, agate, and
+amethyst. All these objects are rudely polished and shaped, and used on
+rings, ear pendants, or necklaces.
+
+It has been stated that the Navaho is exceedingly superstitious about
+making or allowing to be made any representation of a snake, and
+that on one occasion a silversmith who offended by beginning to make
+a bracelet of rattlesnake design was cruelly beaten, his workshop
+demolished, and the hated emblem destroyed. This may be true, but I
+have ridden all over the Navaho reservation wearing both a rattlesnake
+ring and bracelet, and have had several made for me, on different parts
+of the reservation, by different peshlikais. I am now wearing a ring of
+rattlesnake design made by a Navaho silversmith and given to me with
+this thought as explained to me by the donor: "The snake watches and
+guards for us our springs and water-courses. Water is the most precious
+thing we possess in the desert. I make for you this ring in the form of
+a snake, that the power that guards our most precious thing may always
+guard you."
+
+[Illustration: WIFE OF LEVE LEVE, WALLAPAI CHIEF.]
+
+[Illustration: THE MARCH OF THE ANTELOPE PRIESTS, ORAIBI, 1902.]
+
+I wore this ring when unfortunately I was bitten by a rattlesnake at
+Phœnix, in February, 1902; but as I speedily recovered, I am satisfied
+that my Navaho friend will insist that it was the ring and its
+virtues that kept me from sudden death, and that hastened my complete
+recovery.[4]
+
+[4] Since writing this I visited the Hopi Snake Dance at Oraibi, in
+September, 1902. One of the Navahoes I met there informed me that he
+had come as the messenger of my peshlikai friend at Tohatchi, and he
+asked, "When _klish_ (the rattlesnake) bit you did you wear the klish
+ring?" I answered, "Yes." "Then," said he, "that was the reason you
+recovered. Had you not worn it you would speedily have died." Of course
+I believed him.
+
+A most interesting settlement of Navahoes is that of To-hatch-i, or
+Little Water, some forty miles northwest of Gallup, New Mexico. Here
+I was invited by Mrs. E. H. De Vore, the teacher of the government
+school. The drive is over an interesting country, part of which is
+covered by junipers and cedars, and where the road winds around
+strangely and fantastically sculptured rocks as it reaches the great
+Navaho plateau.
+
+The major portion of the Navahoes were kind and hospitable and greeted
+me cordially. The day after my arrival I was talking with Hosteen
+Da-ä-zhy about the other Indian tribes I had visited, when suddenly
+the thought came to me which I immediately expressed: "When I go to my
+friends the Hopis and Acomas and Zunis they always know I am weary
+and tired with my long journey across the sandy desert, and they have
+their women prepare a bowl of "tal-a-wush" and cool and refresh me by
+shampooing my head." Talawush is the Navaho for the root of the amole
+(soap-root), which, macerated and then beaten up and down in a bowl of
+water, produces a delicious lather, which, for a shampoo, has no equal.
+
+In a moment, as though grieved by his thoughtlessness and want of
+hospitality, Da-ä-zhy called to his oldest daughter, and bade her
+prepare some talawush to give me a shampoo. The woman muttered some
+protest,--"it was enough to wash her own husband's head without having
+to wash mine,"--but her father sternly rebuked her for her want of
+courtesy to the stranger. In a short time the preparations were all
+made. I sent to Mrs. De Vore and borrowed a couple of towels, and then
+in the shade outside knelt down with my head over a large bowl full
+of the refreshing suds. Very gently at first, and afterwards more
+vigorously, the good woman lathered my head--and oh, how cooling and
+soothing it was!--while her sister and the interpreter stood by and
+laughed. Then Hosteen himself came and laughed at the droll remarks of
+his daughter. This general laughter called others, and by and by Mrs.
+De Vore and her sister could not resist the temptation to come and see
+what all the fun was about. Just as they sat down, close by, my gentle
+manipulator was saying: "Navaho men have hair only on the top of their
+heads, but you have hair also on the bottom [my beard]. Shall I also
+put talawush on the bottom hair as well as the top?" Laughingly I bade
+her put it everywhere she liked, and just as my mouth was at its widest
+she brought up a handful of suds and filled it full. Of course I half
+choked, and this only made the laugh greater than ever, for, with the
+greatest coolness and sly nonchalance she exclaimed: "It is a good
+thing that you got a mouthful. White men need to have their mouths
+washed out pretty often!"
+
+And what a delightful sensation the whole operation gave one! It was
+refreshing beyond description, and, for days after, my hair was as
+silky and soft as that of a child.
+
+
+
+
+CHAPTER X
+
+THE NAVAHO AS A BLANKET WEAVER[5]
+
+
+When the Spaniard came into Arizona and New Mexico three hundred
+and fifty years ago, he found the art of weaving in a well-advanced
+stage among the domestic and sedentary Pueblo Indians, and the wild
+and nomad Navahoes. The cotton of these blankets was grown by these
+Arizona Indians from time immemorial, and they also used the tough
+fibres of the yucca, and agave leaves, and the hairs of various wild
+animals, either separately or with cotton. Their processes of weaving
+were exactly the same then as they are to-day, there being but slight
+differences between the methods followed before the advent of the
+whites and after. Hence, in a study of Indian blanketry, as it is made
+even to-day, we are approximating nearly to the pure aboriginal methods
+of pre-Columbian times.
+
+[5] This chapter is composed mainly from an article of mine entitled
+"Indian Blanketry," which appeared in _Outing_ of March, 1902.
+
+Archæologists and ethnologists generally presume that the art of
+weaving on the loom was learned by the Navahoes from their Pueblo
+neighbors. All the facts in the case seem to bear out this supposition.
+Yet, as is well known, the Navahoes are a part of the great Athabascan
+family, which has scattered, by separate migrations, from Alaska into
+California, Arizona, and New Mexico. Many of the Alaskans are good
+weavers, and according to Navaho traditions, their ancestors, when
+they came into the country, wore blankets that were made of cedar bark
+and of yucca fibre. Even in the Alaska (Thlinket) blankets, made to-day
+of the wool of the white mountain-goat, cedar bark is twisted in with
+the wool of the warp. Why, then, should not the Navaho woman have
+brought the art of weaving, possibly in a very primitive condition,
+from her original Alaskan home? That her art, however, has been
+improved by contact with the pueblo Hopi, and other Indians, there can
+be no question, and, if she had a crude loom, it was speedily replaced
+by the one so long used by the Pueblo. Where the Pueblo weaver gained
+her loom we do not know, whether from the tribes of the South, or by
+her own invention. But in all practical ways the primitive loom was as
+complete and perfect at the Spanish conquest as it is to-day.
+
+Any loom, to be complete, must possess certain qualifications. As
+Professor Mason has well said: "In any style of mechanical weaving,
+however simple or complex, even in darning, the following operations
+are performed: First, raising and lowering alternately different sets
+of warp filaments to form the 'sheds'; second, throwing the shuttle,
+or performing some operation that amounts to the same thing; third,
+after inserting the weft thread, driving it home, and adjusting it by
+means of the batten,--be it the needle, the finger, the shuttle, or a
+separate device."
+
+The frame is made of four cottonwood or cedar poles cut from the trees
+that line the nearest stream or grow in the mountain forests. Two of
+these are forked for uprights, and the cross beams are lashed to them
+above and below. Sometimes the lower beam is dispensed with, and
+wooden pegs driven into the earth are used instead. The frame ready,
+the warp is arranged on beams, which are lashed to the top and bottom
+of the frame by means of a rawhide or horsehair riata (our Western
+word "lariat" is merely a corruption of _la riata_). Thus the warp
+is made tight and is ready for the nimble fingers of the weaver. Her
+shuttles are pieces of smooth, round stick upon the ends of which she
+has wound her yarn, or even the small balls of yarn are made to serve
+this purpose. By her side is a rude wooden comb with which she strikes
+a few stitches into place, but when she wishes to wedge the yarn of a
+complete row--from side to side--of weaving, she uses for the purpose a
+flat, broad stick, one edge of which is sharpened almost to knife-like
+keenness. This is the "batten." With the design in her brain her busy
+and skilful fingers produce the pattern as she desires it, there being
+no sketch from which she may copy. In weaving a blanket of intricate
+pattern and many colors the weaver finds it easier to open the few warp
+threads needed with her fingers and then thrust between them the small
+balls of yarn, rather than bother with a shuttle, no matter how simple.
+
+But before blankets can be made the wool must be cut from the backs
+of the sheep, cleaned, carded, spun, and dyed. It is one of the
+interesting sights of the Southwest region to see a flock of sheep
+and goats running together, watched over, perhaps, by a lad of ten or
+a dozen years, or by a woman who is ultimately to weave the fleeces
+they carry into substantial blankets. After the fleece has been
+removed from the sheep the Navaho woman proceeds to wash it. Then
+it is combed with hand cards--small flat implements in which wire
+teeth are placed--purchased from the traders. (These and the shears
+are the only modern implements used.) The dyeing is sometimes done
+before spinning, generally, however, after. The spindle used is of the
+simplest character--merely a slender stick thrust through a circular
+disk of wood. In spite of the fact that the Navahoes have seen the
+spinning-wheel in use by the Mexicans and the Mormons, who, at Tuba
+City, live practically as their neighbors, they have never cared either
+to make or steal them. Their conservatism preserves the ancient, slow
+and laborious method. Holding the spindle in the right hand, the point
+of the short end below the balancing disk resting on the ground, and
+the long end on her knee, the spinner attaches the end of her staple
+close to the disk, and then gives the spindle a rapid twirl. As it
+revolves she holds the yarn out so that it twists. As it tightens
+sufficiently she allows it to wrap on to the spindle, and repeats the
+operation until the spindle is full. The spinning is done loosely or
+tightly according to the fineness of weave required in the blanket.
+There are practically four grades of blankets made from native wool,
+and it must be prepared suitably for each grade. The coarsest is, of
+course, the easiest spun. This is to make the common blankets. These
+seldom have any other color than the native gray, white, brown, and
+black, though occasionally streaks of red or some other color will
+be introduced. The yarn for these is coarse and fuzzy, and nearly a
+quarter of an inch in diameter. The next grade is the extra common. The
+yarn for this must be a little finer, say twenty-five per cent. finer,
+and is generally in a variety of colors. The third grade is the half
+fancy, and this is closer woven yarn, and the colors are a prominent
+feature of the completed blankets. These half-fancy blankets are those
+generally offered for sale as the "genuine" Navaho material, etc., and,
+were the dyes used of native origin, this designation would be correct.
+Unfortunately, in by far the greater number of them, aniline dyes are
+used, and this, by the wise purchaser, is regarded as a misfortune.
+The next grade is the native wool fancy. These are comparatively rare
+blankets, as the yarn must be woven very tightly, and the weaving also
+done with great care. The highest grade that one will ordinary come in
+contact with is the Germantown. This style of blanket is made entirely
+of purchased Germantown yarn, which has almost superseded the native
+wool fancy, as, to the ordinary purchaser, a Germantown yarn blanket
+looks so much better than one made from its Navaho counterpart. The
+yarn is of brighter colors--necessarily so, owing to the wonderful
+chromatic gamut offered by the aniline dyes; it is spun more evenly
+(not necessarily more strongly, and, indeed, as a matter of fact, is
+far less strong), and (to the Indian) is much less trouble to procure.
+Then, too, when woven, owing to its good looks, it sells for more than
+the native wool fancy, upon which so much more work has had to be put.
+Hence Madam Navaho, being no fool, prefers to make what the people ask
+for, and "Germantowns" are turned out _ad libitum_.
+
+But, to the knowing, there is still a higher grade of blanket. This
+is not, as one expert (_sic_) would have it, an attempted copying of
+ancient blankets, but a continuation of an art which he declares to
+be lost. There are several old weavers who preserve in themselves all
+the old and good of the best days of blanket weaving. They use native
+dyes, native wool,--with bayeta when they can get it,--and they spin
+their wool to a tension that makes it as durable as fine steel. They
+weave with care, and after the old fashions, following the ancient
+shapes and designs, and produce blankets that are as good as any that
+were ever made in the palmiest days of the art. Such blankets take
+long in weaving, and are both rare and expensive. I have just had one
+of these fine blankets made (January, 1903), and in every sense of the
+word it is equal to any old blanket I ever saw.
+
+The common blankets and the extra common are sold by the pound, the
+price, of course, varying, and of late years steadily increasing.
+Half-fancy blankets are generally sold by the piece, and vary in price
+according to the harmony of the colors, the fineness of the weave, and
+the striking characteristics of the design. This is also true of native
+wool fancy, the price being determined by the Indian according to her
+notions of the length of the purchaser's purse. On the other hand,
+Germantown yarn having a fixed purchasable price, the blankets made
+from it are to be bought by the pound.
+
+These remarks, necessarily, refer to the original purchases from the
+Indian. There are no general rules of purchase price followed by
+traders, dealers, or retail salesmen.
+
+In the original colors, as I have already shown, there are white,
+brown, gray, and black, the last rather a grayish-black, or, better
+still, as Matthews describes it, rusty. He also says: "They still
+employ to a great extent their native dyes of yellow, reddish, and
+black. There is good evidence that they formerly had a blue dye;
+but indigo, originally introduced, I think, by the Mexicans, has
+susperseded this. If they, in former days, had a native blue and a
+native yellow, they must also, of course, have had a green, and they
+now make green of their native yellow and indigo, the latter being the
+only imported dye-stuff I have ever seen in use among them.... The
+brilliant red figures in their finer blankets were, a few years ago,
+made entirely of bayeta, and this material is still (1881) largely
+used. Bayeta is a bright scarlet cloth with a long nap, much finer in
+appearance than the scarlet strouding which forms such an important
+article in the Indian trade of the North."
+
+This bayeta or baize was unravelled, and the Indian often retwisted the
+warp to make it firmer than originally, and then rewove it into his
+incomparable blankets.
+
+From information mainly gained by Mr. G. H. Pepper, of the American
+Museum of Natural History, during his three years' sojourn with the
+Navahoes as head of the Hyde Exploring Expedition, I present the
+following accounts of their native dyes. From the earliest days the
+Navahoes have been expert dyers, their colors being black, brick-red,
+russet, blue, yellow, and a greenish-yellow akin to the shade known
+as old gold. To make the black dye three ingredients are used; viz.,
+yellow ochre, pinion gum, and the leaves and twigs of the aromatic
+sumac (_Rhus aromatica_). The ochre is pulverized and roasted until it
+becomes a light brown, when it is removed from the fire and mixed with
+an equal amount of pinion gum. This mixture is then placed on the fire,
+and as the roasting continues it first becomes mushy, then drier and
+darker, until nothing but a fine black powder is left. In the meantime
+the sumac leaves and twigs are being boiled, five or six hours being
+required to fully extract the juices. When both are somewhat cooled
+they are mixed, and almost immediately a rich bluish-black fluid is
+formed.
+
+For yellow dye the tops of a flowering weed (_Bigelovia graveolens_)
+are boiled for several hours until the liquid assumes a deep yellow
+color. As soon as the dyer deems the extraction of the color juices
+nearly complete, she takes some native alum (_almogen_) and heats it
+over the fire, and, when it becomes pasty, gradually adds it to the
+boiling decoction, which slowly becomes of the required yellow color.
+
+The brick-red dye is extracted from the bark and roots of the sumac,
+and ground black alder bark, with the ashes of the juniper as a
+mordant. She now immerses the wool and allows it to remain in the dye
+from half an hour to an hour.
+
+Whence come the designs incorporated by these simple weavers into their
+blankets, sashes, and dresses? In this, as in basketry and pottery,
+the answer is found in nature. Indeed, many of their textile designs
+suggest a derivation from basketry ornamentation (which originally came
+from nature), "as the angular, curveless figures of interlaying plaits
+predominate, and the principal subjects are the same--conventional
+devices representing clouds, stars, lightning, the rainbow, and
+emblems of the deities. But these simple forms are produced in endless
+combination and often in brilliant, kaleidoscopic grouping, presenting
+broad effects of scarlet and black, of green, yellow, and blue upon
+scarlet, and wide ranges of color skilfully blended upon a ground of
+white. The centre of the fabric is frequently occupied with tessellated
+or lozenge patterns of multi-colored sides, or divided into panels of
+contrasting colors in which different designs appear; some display
+symmetric zigzags, converging and spreading throughout their length; in
+others, bands of high color are defined by zones of neutral tints, or
+parted by thin, bright lines into a checkered mosaic, and in many only
+the most subdued shades appear. Fine effects are obtained by using a
+soft, gray wool in its natural state, to form the body of the fabric in
+solid color, upon which figures in orange and scarlet are introduced;
+also in those woven in narrow stripes of black and deep blue, having
+the borders relieved in bright tinted meanders along the sides and
+ends, or with a central colored figure in the dark body, with the
+design repeated in a diagonal panel at each corner.
+
+"The greatest charm, however, of these primitive fabrics, is the
+unrestrained freedom shown by the weaver in her treatment of primitive
+conventions. To the checkered emblem of the rainbow she adds sweeping
+rays of color, typifying sunbeams; below the many-angled cloud group,
+she inserts random pencil lines of rain; or she softens the rigid
+meander, signifying lightning, with graceful interlacing, and shaded
+tints. Not confining herself alone to these traditional devices, she
+invents her own methods to introduce curious, realistic figures of
+common objects,--her grass brush, wooden weaving fork, a stalk of corn,
+a bow, an arrow, or a plume of feathers from a dancer's mask. Thus,
+although the same characteristic styles of weaving and decoration
+are general, yet none of the larger designs are ever reproduced with
+mechanical exactness; each fabric carries some distinct variation, some
+suggestion of the occasion of its making, woven into form as the fancy
+arose."
+
+I have thus quoted from an unpublished manuscript of one of the
+greatest Navaho authorities of the United States--Mr. A. M. Stephen--in
+order to confirm my own oft-repeated and sometimes challenged
+statements that the Navaho weaver finds in nature her designs, and that
+in most of her better blankets there is woven "some suggestion of the
+occasion of its making."
+
+This imitative faculty is, _par excellence_, the controlling force in
+aboriginal decoration so far as I know the Amerind of the Southwest.
+
+With many of the younger women, submission to the imitative faculty in
+weaving is becoming an injury instead of a blessing. Instead of looking
+to nature for their models, or finding pleasure in the religious
+symbolism of the older weavers, they have sunk into a lazy, apathetic
+disregard, and they slavishly and carelessly imitate the work of their
+elders. This is growingly true, I am sorry to say, with both basket
+makers and blanket weavers. On my recent trips I have come in contact
+with many fair specimens, both in basketry and blanketry, and when I
+have asked for an explanation of the design the reply has been: "Me no
+sabe! I make 'em all same old basket, or all same old Navaho blanket."
+Here is perversion of the true imitative faculty which sought its pure
+and original inspiration from nature.
+
+It will not be out of place here to correct a few general
+misapprehensions in regard to the older and more valuable Navaho
+blankets. These erroneous ideas are partly the result of the
+misstatements of an individual who sought thereby to enhance the value
+of his own collection.
+
+It is true that good bayeta blankets are comparatively rare, but they
+are far more common than he would have his readers believe. The word
+"bayeta" is nothing but the simple Spanish for the English baize, and
+is spelled bayeta, and not "balleta" or "vayeta." It is a bright red
+baize with a long nap, made especially in England for Spanish trade
+(not Turkish, as this "expert" claims), and by the Spanish and Mexicans
+sold to the Indians. Up to as late as 1893 bayeta blankets were being
+made plentifully. Since then comparatively few have been made. The
+bayeta was a regular article of commerce, and could be purchased at any
+good wholesale house in New York. It was generally sold by the rod,
+and not by the pound. The duty now is so high that its importation is
+practically prohibited, it being, I believe, about sixty per cent. And
+yet I am personally acquainted with several weavers who will imitate
+perfectly, in bayeta, any blanket ever woven, and that the native dyes
+for other colors will be used. We are told that an Indian woman will
+not take the time to weave blankets such as were made in the olden
+time. I have several that took nine, twelve, and thirteen months to
+make, and if the pay is good enough any weaver will work on a blanket
+a year, or even two years, if necessary. The length of time makes no
+difference, as several traders in Indian blankets can vouch. Indeed,
+it would be quite possible to obtain the perfect reproduction of any
+blanket in existence, which would be satisfactory to any board of
+genuine experts, the only differences between the new and the ancient
+blankets being those inseparable from newness and age.
+
+While bayeta blankets are not common by any means, they aggregate many
+scores in the mass, and are to be found in many collections, both East
+and West. It is a difficult matter to even suggest in a photograph or
+an engraving any idea of the beauty and charm of one of these old
+Navaho blankets.
+
+[Illustration: AN AGED NAVAHO AND HER HOGAN.]
+
+[Illustration: NAVAHO FAMILY AND HOGAN IN THE PAINTED DESERT.]
+
+It will be observed that I have written as if the major portion of
+the weaving of Navaho blankets was done by the women. Dr. Matthews,
+however, writing in or before 1881, says that "there are ... a few men
+who practise the textile art, and among them are to be found the best
+artisans of the tribe." Of these men but one or two are now alive, if
+any, and I have seen one only who still does the weaving.
+
+In late years a few Navaho weavers have invented a method of weaving
+a blanket both sides of which are different. The Salish stock of
+Indians make baskets the designs of which on the inside are different
+from those on the outside, but this is done by a simple process of
+imbrication, easy to understand, which affords no key to a solution of
+the double-faced Navaho blanket. I have purchased two or three such
+blankets, but as yet have not found a weaver who would show me the
+process of weaving. Dr. Matthews thinks this new invention cannot date
+farther back than 1893, as prior to that time Mr. Thomas V. Keam, the
+oldest trader with the Navahoes, had never seen one. Yet one collector
+declares he had one as far back as fifteen years ago.
+
+In addition to the products of the vertical loom the Navaho and also
+the Pueblo women weave a variety of smaller articles of wear, all of
+which are remarkable for their strength and durability as well as for
+their striking designs.
+
+
+
+
+CHAPTER XI
+
+THE WALLAPAIS
+
+
+It is hard to conceive of a people, numbering nearly a thousand souls,
+lodged within the borders of the United States, of whom nothing has
+been written. The only references to the Wallapais are to be found in
+the casual remarks of travellers or soldiers, and later, the agent's
+reports to the Commissioner of Indian Affairs. Perhaps the earliest
+reference to them is in Padre Garcés' Diary, where, in describing the
+Mohaves, he says the Wallapais (spelling the name Jaguallapais) are
+their enemies on the east. Then, on leaving the Mohaves and journeying
+east, he himself reaches the tribe in the neighborhood of where the
+town of Kingman now stands. Six miles northwest of Kingman are located
+Beale's Springs, which pour forth the best supply of water in the whole
+region; hence it was natural that the Wallapais should have established
+their homes near it. In the Wallapai Origin Legend the story of their
+dispersion to this region is told. The Wallapai Mountains are close by,
+a few miles to the southeast, and from the pines of these mountains
+they get their name; "Wal-la," tall pine; "pai," people,--the people of
+the tall pine.[6]
+
+[6] There are several other fair springs in the vicinity, chiefly
+Johnson's to the north of Kingman, and Gentile Springs, below the pass
+through which the Santa Fé railway enters Sacramento Valley.
+
+Garcés says the people received him hospitably and "conducted
+themselves with me as comported with the affection that I had shown
+toward them." Their dress was antelope skins and "some shirts of Moki,"
+doubtless the cotton woven shirts of these primitive weavers.
+
+Lieutenant Ives, in his interesting report of his early explorations
+in this region, describes the Wallapais in Peach Springs and Diamond
+Canyons, another of their favored locations, and Captain Bourke in his
+"On the Border with Crook" makes passing mention of them.
+
+On January 4, 1883, President Arthur decreed the following as their
+reservation:--
+
+ "It is hereby ordered that the following-described tract of country
+ situated in the Territory of Arizona be, and the same is hereby, set
+ aside and reserved for the use and occupancy of the Hualapai Indians,
+ namely: Beginning at a point on the Colorado River five miles eastward
+ of Tinnakah Spring; thence south twenty miles to crest of high mesa;
+ thence south forty degrees east twenty-five miles to a point of Music
+ Mountains; thence east fifteen miles; thence north fifty degrees east
+ thirty-five miles; thence north thirty miles to the Colorado River;
+ thence along said river to the place of beginning; the southern
+ boundary being at least two miles south of Peach Spring, and the
+ eastern boundary at least two miles east of Pine Spring. All bearings
+ and distances being approximate.
+
+ "CHESTER A. ARTHUR."
+
+Owing to the abundant supply of water at Beale's Springs the settlement
+there naturally became a stopping-place for all travel across that
+portion of Arizona. It was the favorite camping-place of the wagons
+travelling between Fort Mohave and Fort Whipple, near Phœnix.
+Johnson's and Gentile Springs also being in line, and the pass just
+below Kingman leading into the Sacramento Valley being the most natural
+outlet for a railway, the building of the Atlantic and Pacific, by
+which name the section of the great Santa Fé transcontinental system
+which extends from Albuquerque, New Mexico, to Barstow, California, was
+originally known--found the Wallapais and at once put them in contact
+with the outside world and our civilization. Unfortunately the actual
+builders of a railway and their followers do not always represent the
+best elements of our civilization, and the meeting in this case was
+decidedly against the best interests of the Wallapais. Close proximity,
+also, to a border mining town, such as Kingman, has not tended to the
+elevation of the morals or ideals of the Wallapais, and in a short time
+many of those who resided near the railways became known for their
+degradation. The men yielded to the white men's vices and soon inducted
+their women into the same courses, so that for a long period of years
+the name Wallapai seemed to be almost synonymous with drunkenness,
+gambling, wild orgies, and the utmost degradation. In those days it was
+no uncommon sight to see as many as twenty men, women, and children
+lying around drunk in either Kingman or Hackberry, and I have personal
+knowledge of several cases where fathers took their daughters and sold
+them to white men, into a bondage infinitely worse and more degrading
+than slavery.
+
+Of late years this condition has been largely improved. When the
+government schools were established and a field matron sent to work
+with the Wallapais, new elements of our civilization were introduced to
+these unfortunates, and nobly they have responded. With few exceptions
+they are now industrious, sober, honest, and reliable.
+
+The Wallapais are of Yuman stock. In appearance they more nearly
+resemble the Mohaves found at Parker, on the reservation, than any
+other of the peoples in the immediate region. They have the same stout,
+sturdy, fleshy build, heavy faces, and general habits, though in many
+respects they are a different people. They regard the Havasupais as
+their cousins, and the speech of the two peoples is very similar.
+Indeed any person who can speak the one can easily be understood by one
+who speaks the other.
+
+According to their traditions, it was one of the mythical heroes of the
+Wallapais--Pach-i-tha-a-wi--who made the Grand Canyon. There had been a
+big flood and the earth was covered with water. No one could stir but
+Pach-i-tha-a-wi, and he went forth carrying a big knife he had prepared
+of flint, and a large, heavy wooden club. He struck the knife deep
+into the water-covered ground and then smote it deeper and deeper with
+his club. He moved it back and forth as he struck it further into the
+earth, until the canyon was formed through which all the water rushed
+out into the Sea of the Sunset. Then, as the sun shone, the ground
+became hard and solid as we find it to-day.
+
+In physical appearance the Wallapais are a far coarser and heavier
+type than the Navahoes. They are medium in height, small-boned, and
+fat. Their features are heavy and coarse. The nose is flat between the
+eyes and broad at the base, and the nostrils large, denoting good lung
+power and capacity. The septum is very large and heavy. The cheek-bones
+generally are high and prominent, and the chin well rounded, rather
+than square, like that of most of the Navahoes. Their shoulders are
+broad, with head set close in. Seldom is a long-necked man or woman
+seen. The upper lips are full and the under ones thick, with a slight
+droop at the corners. The eyes are large and limpid, brown or black,
+and capable of great seriousness or merry sparklings. The foreheads
+are narrow, rounding off on each side. The heads are round without any
+great fulness of the back regions. Most of them have good teeth, white
+and strong, though the use of white men's coffee, baking powder, and
+other demoralizing foods and drinks, have begun to work appreciable
+injury to them.
+
+The women generally wear their hair banged over the forehead, so that
+the eyebrows are almost covered, and the rest of the hair is cut off
+level with the shoulders, so that a well-combed head of hair falls
+heavily around the whole head, covering the major part of the cheeks
+and sides of the chin. I once made an interesting discovery in regard
+to this almost complete covering up of the face with the hair. I wished
+to make a photograph of a woman I had long known and been friendly
+with. As her eyes and face were scarcely distinguishable, I took the
+liberty of putting back the hair from her cheeks. She arose in anger,
+and for three years refused to speak or meet me. I had given to her the
+most serious insult a man could offer to a Wallapai woman. The hair is
+coarse, thick, and black, though after a shampoo with amole root it
+is silky and glossy. The men tie the "banda" around the forehead and
+seldom wear a hat except when in the towns of the white men.
+
+As a rule both men and women have sweet and soft voices, though a few
+are harsh and forbidding.
+
+The tattoo is common. The work is done with pins, and charcoal is
+rubbed in as the punctures are made. This gives a bluish-black
+appearance which is permanent. They also paint their faces in red,
+yellow, and black. The chief purpose of both tattooing and painting is
+to enhance their beauty, though there are times when the tattooing has
+a distinct significance.
+
+[Illustration: NAVAHO WOMAN ON HORSEBACK.]
+
+[Illustration: THE WINNER OF THE "GALLO" RACE AT TOHATCHI.]
+
+In school the boys and girls are slow but sure in their learning. They
+read, write, spell, and figure with accuracy and speed, and compare
+favorably with white children in the rapidity of their progress. Most
+of the schoolgirls are heavily built and coarse,--indeed, all but two
+children, the daughters of Bi-cha (commonly called Beecher), who are
+slim and slight.
+
+In another chapter I have explained the charge that Wallapai parents
+were unkind, even cruel to their children. That charge can no
+longer be maintained. They are kindness itself, as a rule, and from
+babyhood up the children receive all the care of which the parents
+deem them needful. Some of their babes are as chubby and pretty and
+sweet-tempered as any I have ever seen, and much fun have I had in
+photographing those who were especially attractive to me. One mother
+enjoyed my appreciation of her offspring and was most good-natured in
+yielding to my desire to often photograph her. The little one would
+coo and laugh and kick her little feet and legs in merriment, or go
+to sleep in my or her mother's arms, or even when standing up in her
+wicker cradle. When I hung her up upon the wall she soberly looked at
+me, but made no demonstration of fear. Her mother, however, looked to
+see what I was doing. I bade her gaze upon her child, and the merry
+laugh she gave would have been an astonishment to those who regard the
+Indian as dull, stolid, expressionless.
+
+Indeed one of the most laughing merry sprites it has ever been my good
+fortune to know is a Wallapai maiden of some eighteen years. Seldom is
+she seen any other way than smiling or cheerily laughing. She is a
+perfect witch for mischief and practical jokes, and is never so happy
+as when she can perpetrate one upon a white man whom she can trust.
+In that word "trust" lies the whole key to the demeanor of an Indian,
+either man, woman, or child, towards a white person. If you are trusted
+the whole inner life is left open as a clear page; if not, the book is
+closed, locked, sealed, and the key thrown away.
+
+I had long wished to photograph the Wallapais, but they had always
+objected. When I arrived at Kingman I sent Pu-chil-ow-a, the
+interpreter and policeman, to call a powwow. I sent an express
+invitation to the chiefs, Serum, Leve-leve, Sus-quat-i-mi, and
+Qua-su-la. Serum was away at Mineral Park with a band of Wallapais
+whose services he farms out to the mine owners, Leve-leve was sick and
+not expected to live, but Sus-quat-i-mi and Quasula would come.
+
+We were permitted to use the schoolhouse, and just about sunset I was
+busily engaged when there came a loud rap at the door. I hastened to
+open it, and there stood a dignified, well-built, slightly bearded,
+neatly dressed man, who smiled and bowed with dignity and courtesy. He
+wore a cap, and at first sight looked more like a retired sea-captain
+than anything, so I responded to his bow with the question as to what
+did I owe the honor of his visit.
+
+"Why, you sent for me!" he replied.
+
+"I sent for you? When?"
+
+Then he heartily laughed and exclaimed: "You no sapogi me? I'm
+Sus-quat-i-mi, Wallapai Charley."
+
+To say I was surprised was to put it mildly.
+
+Later on Quasula, Big Water (Ha-jiv-a-ha), Eagle Feather
+(Sa-ka-lo-ka), Acorn Flour (Ā-tī-na), Coyote Eating Fish-gut
+(Ka-ha-cha-va), and other leading men came, and we had quite an
+interesting meeting. I stated to them my object in coming: "There are
+many of your white brothers who live between the Great Waters of the
+Sunrise and Sunset who wish to know more of their red-faced brothers
+of the Painted Desert. I have come for years among you to find out
+and to tell them. When I speak of Quasula they ask me to tell what he
+looks like, and I tell them as well as I can, but if I could show them
+a sun-picture they would know so much better than my words make clear.
+So I wish you no longer to be as children and babes. I have made the
+sun-pictures of Navahoes, Hopis, Havasupais, Apaches, Pimas, Acomas,
+Paiutis, and others; why should I not make yours?"
+
+When they presented their superstitions, I reasoned against them, and
+finally Quasula settled the whole matter in my favor by rising and
+saying with great dignity: "We have heard our brother with the white
+face and black beard. He speaks in one way,--not in two ways at once.
+His words breathe truth. We need not fear the sun-picture. I will go
+to him to-morrow and he shall make as many sun-pictures of me and
+my family as he desires. I want him to be able to tell to our white
+brothers who live by the Sunrise Sea all he has learned of us. We are a
+poor, ignorant people, we are few and do not know much. The white men
+are many and they know as much as they are many. Let them send more
+people to teach us and our children and we will gladly welcome them.
+Some of our people have been bad. Bad white men have made them worse.
+We want the bad men to be kept away, but we will welcome good white
+men, and our children shall learn from them and be wise."
+
+Then Sus-quat-i-mi arose, and in heavy and somewhat pompous speech
+said: "Many years ago our white brother made my sun-picture at Peach
+Springs. He has eaten tunas, mescal, pinion nuts, and corn at my hawa.
+We have slept side by side under the same stars, and the same wind has
+played with his beard and my hair. I know him. He knows me. His words
+are straight. When he made my sun-picture he said it would do me no
+harm, and here I am, after several snows, and I am as well as ever. He
+shall make more sun-pictures of me to-morrow, and I will sing for him
+and dance the war-dance of my people."
+
+Big Water and the others followed and my aim was accomplished. Next
+morning we set forth,--Puchilowa, my friend and photographer, Mr. C.
+C. Pierce, of Los Angeles, and myself,--laden down with four cameras
+and an abundance of plates and films. We succeeded in getting many
+photographs, some of which are here reproduced. But at one camp, an old
+woman, the grandmother, doubtless, of two children left in her care,
+refused to be pictured. She covered herself up and bade the children
+hide their faces, but their curiosity overcame their fears and they
+were "caught."
+
+Poor old Leve-leve and his wife were found, both of them nearly blind,
+in their miserable hawa, a mile or so from Kingman. I had some useful
+medicament for their eyes, and although it hurt dreadfully, they both
+patiently bore the pain while I gave their eyes treatment. By the side
+of the old man was his gourd rattle, which the shaman had left to
+help him drive away sickness, and for hours the old man sat quietly
+singing and rattling, endeavoring to get rid of the evil powers that
+were cursing him. While I made a picture of him in the dark hut, his
+wife went into an inner room and soon returned clad in an elaborately
+fringed apron of buckskin. This was her ceremonial costume, made by
+Leve-leve for her as the mother of the tribe, when she led the annual
+dance of thanksgiving for the corn and melon harvest.
+
+Sus-quat-i-mi was as good as his word, and I not only secured some
+excellent photographs of him, but he sang for me into the graphophone
+some of his ceremonial songs.
+
+The Wallapais' war-song is a stirring and exciting one, and it conveys
+us back to the days when their primitive weapons were in use. After
+an incitation to anger against the foe it bids the warriors "get
+rocks and tie them up in buckskins; make of them fierce and deadly
+battle-hammers, with which smite and kill your foes. Take the horns
+of the buck and sharpen them, and with them seek the hearts of your
+enemies with blows skilful and strong."
+
+Puchilowa sang for me the Wallapai song on the death of their chiefs.
+It is a weird, mournful melody, which, however, I have not yet had
+time and opportunity to transcribe from the graphophone. It says: "Our
+chief, our father, our friend, is dead. His voice is silent, his tread
+is silent. Come together, ye his friends, and cry about with sorrow.
+Burn up his body that his spirit may go to the world of spirits. Burn
+up his house that his spirit may not long to stay around. Burn up all
+his possessions that they may be with him in the spirit world. Then
+let no one to whom he belonged stay near the place where he died. Move
+away, that his spirit may feel nothing to keep him to the earth."
+
+Hence it will be seen that the Wallapai is naturally a believer in
+cremation. Indeed he still practises the burning of his dead, except
+where white influences are brought to bear. These influences are not
+altogether a perfect good. There is no harm in burning the dead, but,
+unfortunately, the general Indian belief is that the goods of the
+deceased, his horses, his guns, his clothes,--indeed, all his personal
+possessions, and the gifts of his friends,--should also be burned to
+accompany him to the spirit world. If this destruction of valuable
+property could be arrested without interfering with the corporeal
+cremation, it would be a good thing.
+
+The thanksgiving song for harvest, though purely Indian, is a much more
+cheerful melody. Puchilowa gave me the words, as well as sang the song
+in the graphophone, but he was unable to tell what the words meant.
+"The old Indians gave me this song long time ago. I sing it all 'a time
+at harvest. I no sapogi (understand) what it means."
+
+    "Ho si a ya ma,
+    In ya a sonk a kīt a,
+    In ya va va vam
+    Ho si a ya ma
+    In ya ha sak a kīt a,"
+
+etc., _ad infinitum_.
+
+There are three native policemen, engaged by the Indian department,
+among the Wallapais,--Puchilowa, (Jim Fielding), at Truxton;
+Su-jin´-i-mi (Indian Jack), at Kingman; and Wa-wa-ti´-chi-mi, at
+Chloride. Each receives ten dollars per month for his services. It was
+the former who acted as interpreter during my last visit.
+
+I had just finished making the photographs of Quasula and one or two
+others, when an old woman and her husband came in from the desert. As
+he sat waiting for me to photograph him, he took some prickly pears
+from his bundle and began to eat them. I had often seen tourists from
+the East fill their fingers with the almost invisible and countless
+spines of the prickly pear, so I asked At-e-e how he gathered them.
+Picking up a stick, he sharpened one end, thrust it into his fruit,
+and, as if it were still on the tree, chopped it off with his knife.
+Now, still holding it on the stick, he peeled it and then handed it
+to me to eat. It is a slightly sweet and acid fruit, dainty enough in
+flavor, but so crowded with annoying small seeds as not to pay for the
+trouble of separating them.
+
+Elsewhere I have described the method of making fire with the drill.
+While talking with Atee, to whom I had given some tobacco which he
+twisted into a cigarette, he suddenly asked me for a match. I said I
+would give him a boxful if he would make a fire without a match. In
+a minute he set to work. He borrowed the walking cane of Puchilowa,
+which had just the right kind of end to it, and then, getting a piece
+of softer, half-rotten but very dry wood, he bored a small hole in it.
+Now, taking the stick, he placed the end of it into the hole, and then,
+rubbing the stick between his hands, he made it revolve so rapidly that
+in a minute or less a slight smoke could be seen in the hole where the
+end of the stick was revolving. Stopping for just a moment, he got some
+dry punk and put it into the hole and around the end of the stick and
+began to twirl it again, at the same time gently blowing on the punk.
+In less time than it takes me to write it he had got a spark. This he
+blew gently until it became two, or three and more, and then with a
+few pieces of shredded cedar bark he picked up the sparks, blew them
+more and more until the bark was ignited, and in five minutes he had a
+good camp-fire.
+
+Mescal is one of the chief native foods of both Wallapais and
+Havasupais. They call it vi-yal. It is made in winter, when the plant
+is fullest of moisture. It is a species of cactus that is treated as
+follows: A sharp stick is thrust into the plant to see if it is soft
+and moist enough. Then the outer leaves are cut off until the white,
+pulpy, and fibrous masses inside are exposed. This is the part used. It
+is cooked in large pits, ten or more feet in diameter. A hole is dug in
+the ground, or better still, in a mass of rocky débris. Plenty of wood
+is laid in the hole, and this covered over with small pieces of rock
+upon which the material to be cooked is placed four or five feet high.
+This, in turn, is also covered with small stones, grass, and dirt to
+keep in the heat. The wood is then fired and allowed to burn for two or
+more days. Then the dirt and grass are taken off, and if the mass has
+cooked brown it is removed, piled upon flat rocks, and then pounded by
+the women into big flat sheets, three or four feet wide and twice as
+long. Exposure in the sun rapidly dries it, when it is folded up into
+two or three feet lengths, taken home, and stored for winter use.
+
+Sometimes the mescal is pounded and eaten raw, and again it is pounded,
+soaked in plenty of water, partially fermented, and the liquor used as
+a drink.
+
+The fruit of the tuna (a-te-e) is sometimes pounded and rolled into a
+large mass, dried, and put away for future use. Thus prepared it will
+keep for a long time, very often being brought out a year after, when
+the new crop is nearly ripe.
+
+Other natural vegetable foods of the Wallapais are a black grass seed
+(a-gua-va), white grass seed (i-eh-la), the acorn and the pinion nut
+(o-co-o).
+
+The shamans and others sometimes take the jimson-weed
+(smal-a-ga-to´-a), pound it up, soak it, and drink the decoction. It
+is a frightful drink, producing results worse than whiskey. For a time
+the debauchee sees visions and dreams dreams, then he becomes crazy
+and frantic, and then, exhausted, tosses in a quieter delirium until
+restored to his senses, to be nervously racked for days afterwards.
+The Havasupais are so bitter against its use that their children are
+brought up to regard it as one of the most dangerous and evil of plants.
+
+Until Miss Calfee, of the Indian Association, was sent to work among
+the Wallapais, they had so entirely neglected the art of basket weaving
+as to let it almost entirely die out amongst them. By her endeavors,
+however, it has been resuscitated, and now there are quite a number
+of fairly good Wallapai baskets made. The inordinate love of bright
+colors manifested by the average white tourist--note I say tourist,
+and not Indian--is so completely perverting the taste of the Wallapais
+as to render it almost impossible to buy a basket which contains only
+the primitive colors. These are mainly the white of the willow and the
+black of the martynia. A straw-color, a yellow, and a red are also
+native with them, the dyes being vegetable and mineral secured from
+plants, roots, and rocks close at hand. Some of the younger girls
+have set themselves to learn the art, and one of them is already most
+successful. She is a bright and cheerful maiden, and the basket she
+holds in her lap is of her own manufacture. The design is worked out
+in martynia. It represents the plateaus and valleys of her home, and
+the inverted pyramid is the tornado or cyclone. It is her prayer to
+Those Above to keep the cyclone in the centre of the plateaus so that
+no injury may be done to her parents' corn-fields, melon-patches, and
+peach-trees which are in the canyon depths.
+
+The Wallapais have had the same trouble about the white man seizing the
+best land on their reservation that most other tribes have been subject
+to. When the reserve was set apart by executive order a man named
+Spencer was living on land included therein, and he claimed two of the
+finest of the springs, one, that of Mattaweditita, being their most
+sacred of places. He was soon murdered, whether by Indians or whites I
+am unable to say, and no one occupied these springs until a man named
+W. F. Grounds, regardless of the executive order, took possession of,
+and claimed, Mattaweditita to the exclusion of the Wallapais. This he
+sold to a man named J. W. Munn. Later he and Munn had quarrels about
+it and both claimed it. Then the Indian Agent interfered, and, finding
+that the Indians had always claimed it as their own, that it was on
+their reserve, and that they actually wished to continue to cultivate
+it, he ordered both men to leave. Grounds had about seventy-five
+head of cattle and Munn had a garden. The latter vacated quietly,
+but Grounds brought back his cattle after they were removed. In the
+meantime the Indians had planted their gardens, and when the cattle
+came in their crops were speedily demolished. Again the cattle were
+removed and again brought back. About this time some one generously
+gave to the Indians, or left where they could be picked up, some
+melons or cucumbers or both, of which fourteen of the Wallapais living
+in Mattaweditita Canyon partook. Of the fourteen, thirteen sickened
+and died. Of course there was no way of fastening this dastardly and
+cowardly crime upon any one, but whites as well as Indians are pretty
+generally agreed as to who was its perpetrator.
+
+The few remaining Indians were now given wire to fence in the canyon,
+but the old animals of Grounds' herds pushed the wires down in their
+eagerness to get to and eat the Indians' wheat. The trails were now
+fenced, and this proved an effectual bar. Later this exemplary white
+man turned a band of saddle horses into an Indian's garden on the
+reservation for pasturage. This brought upon him an order of exclusion
+from the reservation and a command to entirely remove his stock within
+a year. Whether this has been done or not I am unable to say, although
+the Department at Washington confirmed the order and required that it
+be done.
+
+During all this squabbling it can well be imagined how the crops of the
+Indian suffers; but what must be his conception of white men, their
+government, and their justice?
+
+
+
+
+CHAPTER XII
+
+THE ADVENT OF THE WALLAPAIS
+
+
+In the days of the long ago, when the world was young, there emerged
+from Shi-pá-pu two gods, who had come from the underworld, named
+To-cho-pa and Ho-ko-ma-ta. When these brothers first stood upon the
+surface of the earth, they found it impossible to move around, as the
+sky was pressed down close to the ground. They decided that, as they
+wished to remain upon the earth, they must push the sky up into place.
+Accordingly, they pushed it up as high as they could with their hands,
+and then got long sticks and raised it still higher, after which they
+cut down trees and pushed it up higher still, and then, climbing the
+mountains, they forced it up to its present position, where it is out
+of reach of all human kind, and incapable of doing them any injury.
+
+While they were busy with their labors, another mythical hero appeared
+on the scene, on the north side of the Grand Canyon, not far from the
+canyon that is now known as Eldorado Canyon. Those were the "days of
+the old," when the animals had speech even as men, and in many things
+were wiser than men. The Coyote travelled much and knew many things,
+and he became the companion of this early-day man, and taught him of
+his wisdom. This gave the early man his name, Ka-that-a-ka-na-ve, which
+means "Told or Taught by the Coyote."
+
+[Illustration: A WALLAPAI, MAKING A MEAL ON THE FRUIT OF THE TUNA, OR
+PRICKLY PEAR.]
+
+[Illustration: WALLAPAI MAIDEN AND PRAYER BASKET.]
+
+For long they lived together, until the man began to grow lonesome.
+He no longer listened to the speech of the Coyote, and that made the
+animal sad. He wondered what could be done to bring comfort to his
+human friend, and at length suggested that he consult Those Above.
+Kathat-a-kanave was lonesome because there were none others of his kind
+to talk to. He longed for human beings, so, accepting the advice of the
+Coyote, he retired to where he could speak freely to Those Above of
+his longings and desires. He was listened to with attention, and there
+told that nothing was easier than that other men, with women, should
+be sent upon the earth. "Build a stone hawa--stone house--not far from
+Eldorado Canyon, and then go down to where the waters flow and cut from
+the banks a number of canes or sticks. Cut many, and of six kinds.
+Long thick sticks and long thin sticks; medium-sized thick sticks and
+medium-sized thin sticks; short thick sticks and short thin sticks. Lay
+these out carefully and evenly in the stone hawa, and when the darkest
+hour of the night comes, the Powers of the Above will change them into
+human beings. But, beware, lest any sound is made. No voice must speak,
+or the power will cease to work."
+
+Gladly Kathat-a-kanave returned to the stone house, and with a hearty
+good-will he cut many canes or sticks. He carried them to the house,
+and laid them out as he had been directed, all the time accompanied
+by the Coyote, who rejoiced to see his friend so cheerful and happy.
+Kathat-a-kanave told Coyote what was to occur, and Coyote rejoiced
+in the wonderful event that was about to take place. When all was
+ready Kathat-a-kanave was so wearied with his arduous labors that he
+retired to lie down and sleep, and bade Coyote watch and be especially
+mindful that no sound of any kind whatever issued from his lips.
+Coyote solemnly pledged himself to observe the commands,--he would
+not cease from watching, and not a sound should be uttered. Feeling
+secure in these promises, Kathat-a-kanave stretched out and was soon
+sound asleep. Carefully Coyote watched. Darker grew the night. No
+sound except the far-away twho! twho! of the owl disturbed the perfect
+stillness. Suddenly the sticks began to move. In the pitch blackness
+of the house interior, Coyote could not see the actual change, the
+sudden appearing of feet and legs and hands and arms and head, and the
+uprising of the sticks into perfect men and women, but in a few moments
+he had to stand aside, as a torrent of men, women, and children poured
+out of the doorway. Without a word, but thrilled even to the tip of
+his tail with delight, he examined men, women, youths, maidens, boys,
+girls, and found them all beautifully formed and physically perfect.
+Still they came through the door. Several times he found himself about
+to shout for joy, but managed to restrain his feelings. More came, and
+as they looked around them on the wonderful world to which they had
+come from nothingness, and expressed their astonishment (for they were
+able to speak from the first moment), Coyote became wild with joy and
+could resist the inward pressure no longer. He began to talk to the
+new people, and to laugh and dance and shout and bark and yelp, in the
+sheer exuberance of his delight. How happy he was!
+
+Then there came an ominous stillness. The movements from inside the
+house ceased; no more humans appeared at the doorway. Almost frozen
+with terror, Coyote realized what he had done. The charm had ceased.
+Those Above were angry at his disobedience to their commands.
+
+When Kathat-a-kanave awoke he was delighted to see the noble human
+beings Those Above had sent to him, but when he entered the hawa his
+delight was changed to anger. There were hundreds more sticks to
+which no life had been given. Infuriated, he turned upon Coyote and
+reproached him with bitter words for failing to observe his injunction,
+and then, with fierce anger, he kicked him and bade him begone! His
+tail between his legs, his head bowed, and with slinking demeanor,
+Coyote disappeared, and that is the reason all coyotes are now so
+cowardly, and never appear in the presence of mankind without skulking
+and fear.
+
+As soon as they had become a little used to being on the earth,
+Kathat-a-kanave called his people together and informed them that
+he must lead them to their future home. They came down Eldorado
+Canyon, and then crossed Hackataia (the Grand Canyon) and reached
+a small but picturesque canyon on the Wallapai reservation, called
+Mat-ta-wed-it-i-ta. This is their "Garden of Eden." Here a spring of
+water supplies nearly a hundred miners' inches of water, and there are
+about a hundred acres of good farming land, lying in such a position
+that it can well be irrigated from this spring. On the other side
+of the canyon is a cave about a hundred feet wide at its mouth, and
+perched fully half a thousand feet above the valley.
+
+Now Kathat-a-kanave disappears in some variants of the story, and
+Hokomata and Tochopa take his place at Mattaweditita. The latter is
+ever the hero. He gave the people seeds of corn, pumpkins, melons,
+beans, etc., and showed them how to plant and irrigate them. In the
+meantime they had been taught how to live on grass seeds, the fruit
+of the tuna (prickly pear), and mescal, and how to slay the deer,
+antelope, turkey, jack-rabbit, cottontail, and squirrel.
+
+When the crops came Tochopa counselled them not to eat any of
+the product except such as could be eaten without destroying the
+seeds,--the melons and pumpkins,--so that when planting time came they
+had an abundance. When the next harvest was ripe the crops were large,
+and after picking out the best for seeds, some were stored away in the
+cave as a reserve and the remainder eaten. As the years went on they
+increased in numbers and strength. Tochopa was ever their good friend
+and guide. He taught them how to dance and smoke and rattle when they
+became sick; he gave them _toholwa_--the sweat-house--to cure them
+of all evil; he taught the women how to make pottery, baskets, and
+blankets woven from the dressed skins of rabbits. The men he taught
+how to dress buckskin, and hunt and trap all kinds of animals good for
+food. Thus they came almost to worship him and be ever singing his
+praises. This made Hokomata angry. He went away and sulked for days at
+a time. In his solitude he evidently thought out a plan for wreaking
+his jealous fury upon Tochopa and those who were so fond of him. There
+was one family, the head of which was inclined to be quarrelsome, and
+Hokomata went and made special friends with him. He taught the children
+how to make pellets of clay, and put them on the end of sticks and then
+shoot them. Soon he showed them how to make a dart, then a bow and
+arrow, and later how to take the horn of a deer, put it in the fire
+until it was softened so that it could be moulded to a sharp point.
+This made a dangerous dagger. Finally he wrapped buckskin around a
+heavy stone, and put a handle to it, thus making a war-club; took a
+rock and made a battle-hammer of it; and still another, the edge of
+which he sharpened so that a battle-axe was provided. In the meantime
+he had been stealthily instilling into the hearts of his friends the
+feelings of hatred and jealousy that possessed him. He taught the
+children to shoot the mud pellets at the children of other families.
+He supplied the youths with slings, and bows and arrows, and soon
+stones and arrows were shot at unoffending workers. Protestations and
+quarrels ensued, the fathers and mothers of the hurt children being
+angry. Hokomata urged his friends to defend their children, and they
+took their clubs, battle-hammers and axes, and fell upon those who
+complained. Thus discord and hatred reigned, and soon the two sides
+were involved in petty war. Tochopa saw Hokomata's movements with
+horror and dread. He could not understand why he should do these
+terrible things. Yet when the people came to him with their complaints
+he felt he must sympathize with them. The trouble grew the greater
+the population became, until at last it was unbearable. Then Tochopa
+determined on stern measures. Stealthily he laid his plan before the
+heads of the families. Each was to leave the canyon, under the pretext
+of going hunting, gathering pinion nuts, grass seeds, or mescal, and go
+in different directions. Then at a certain time they were all to gather
+at a given spot, and there provide themselves with weapons. Everything
+was done as he had planned, the quarrellers--the Wha-jes--remaining
+behind with Hokomata. Then, one night, the whole band, well armed,
+returned stealthily to the canyon and fell upon the quarrellers. Many
+were slain outright, and all the remainder driven from the home they
+had cursed. Not one was allowed to remain. Thus the Wha-jes became
+a separate people. White men to-day call them Apaches, but they are
+really the Wha-jes, the descendants of the quarrelsome people the
+Wallapais drove out of Mattaweditita Canyon.
+
+Hokomata was furious. He was conquered, but led his people to settle
+not far away, and many times they returned to the canyon and endeavored
+to kill all they could. Thus warfare became common. The spear was
+invented,--a long stick with a sharpened point of flint. Sometimes
+the Wha-jes would come in large numbers, when many of the men were
+away hunting. Then all the attacked would flee to the cave before
+mentioned--which they still call Kathat-a-kanave's Nyu-wa (Cave
+House)--where they built an outer wall of fortification, and farther
+back still another. Several times the outer wall was stormed and taken,
+but never could the Wha-jes penetrate to the inner part of the cave, so
+to this day it is termed Wa-ha-vo,--the place that is impregnable.
+
+After many generations had passed, Hokomata saw it was no use keeping
+his people near the canyon; they could never capture it, and they had
+lost all desire to become again part of the original people, so he led
+them away to the southeast, beyond the San Francisco Mountains, down
+into what is now southern Arizona and New Mexico. Here they settled
+down somewhat and became the Apache race, though they are still
+Wha-jes--quarrellers.
+
+Left to themselves, the families in Mattaweditita increased rapidly,
+until soon there were too many to live in comfort. So Tochopa took
+most of them to Milkweed Canyon, and then he divided the separate
+families and allotted to each his own territory. To the Mohaves he
+gave the western region by the great river; the Paiutis he sent to the
+water springs and pockets of southern Nevada and Utah; the Navahoes
+went east and found the great desert region, where game was plentiful;
+and the Hopis, who were always afraid and timid, built houses like
+Kathat-a-kanave's fortress on the summit of high mountains or mesas.
+The Havasupais started to go with the Hopis, and they camped together
+one night in the depths of the canyon where the blue water flows to
+Hackataia--the Colorado. The following morning when they started to
+resume their journey a child began to cry. This was an omen that
+bade them remain, so that family stayed and became known as the
+Haha-vasu-pai, the people of the Blue Water. Most of the remaining
+families went into the Mountains of the Tall Pine, south of Kingman,
+and thus became known as the pai (people) of the walla (tall pines).
+Here they found plenty of food of all kinds and abundance of game. As
+they increased in numbers they spread out, some going to Milkweed,
+others to Diamond and Peach Springs Canyons, and wherever they could
+find food and water.
+
+Thus was the human race begun and the Wallapais established in their
+home.
+
+When I asked where the white race came from, old Leve-leve scratched
+his head for a moment and then declared that they were made from the
+left-over sticks in Kathat-a-kanave's house.
+
+But the Apaches, under Hokomata, would not leave the various peoples at
+peace. They warred upon them all the time. And that is why the Wallapai
+parents of a later day became accused of cruelty to their children.
+Scattered about, a few here and a few there, they were fit subjects
+for Apache attacks. A code of smoke signals, for warning, was adopted,
+but it was not always possible to prevent surprises. Sometimes the
+father of a family would go hunting and it would not be possible for
+the mother and children to go along. If she were attacked under such
+conditions, what could she do? If she tried to escape, hampered with
+her little ones, they would all be caught and she would have to submit
+to her captors and stand by and see them ruthlessly murdered. So she
+preferred to kill them herself, which she often did by strangling or
+suffocation. Then she might hope to reach the mountains and hide until
+the cover of night gave her an opportunity to escape. This explanation
+has actually been given to me as a statement of fact by some of the
+older women of the tribe.
+
+Sometimes when the Apaches would attempt a raid they would be
+checkmated, the tables turned, and they themselves captured. Then there
+were great rejoicings. A feast was invariably held, at which the scalps
+were exposed on a pole around which the dances were conducted in the
+light of immense fires.
+
+Of late years both Apaches and Wallapais have been taught to bury their
+enmity. Acting upon the suggestion of former agent Ewing, the Wallapai
+chiefs sent a messenger of peace and invitation to the Apache chiefs,
+asking them to come and visit the Wallapais during watermelon and green
+corn time, and be friends as the Great Father at Washington desires.
+Yet the Apaches, though the invitation has been several times repeated,
+have never come. They remember "the days of the years gone by,"--the
+days of murder, rapine, scalpings, and stealings of women. And they
+are afraid that poison, treachery, sudden death, torture perhaps, lurk
+behind the seeming friendliness. Revenge is sweet to an Indian, and the
+Apache cannot conceive that so great a conversion has taken place in
+the Wallapai heart as to lead him to forego his just revenge.
+
+[Illustration: SUSQUATAMI, WALLAPAI WAR CHIEF.]
+
+[Illustration: TUASULA, WALLAPAI CHIEF.]
+
+When first known to the white man they were found inhabiting the region
+they now occupy, including the Wallapai (sometimes spelled Hualapai),
+Yavapai, and Sacramento Valleys. Their chief mountain ranges were the
+Cerbab, Wallapai, Aquarius, and northern portion of Chemehuevi ranges.
+They roamed as far south as Bill Williams' Fork of the Colorado, and
+its branch, the Santa Maria. They then numbered about the same as they
+do now, between six and seven hundred.
+
+In Coues' translation of Garcés' Diary Prof. F. W. Hodge gives other
+forms of spelling the name of the Wallapais, as follows: "Hah-wál-coes,
+Haulapais, Ha-wol-la Pai, Ho-allo-pi, Hualpais, Hualapais, Hualipais,
+Hualopais, Hualpáitch, Hualpas, Hualpias, Huallapais, Hulapais,
+Hwalapai, Jagullapai (after Garcés), Jaguyapay, Jaqualapai,
+Jaguallapai, Tiquillapai, Wallapais, Wil-ha-py-ah."
+
+These and the various names given to the Wallapais show the
+difficulties explorers encounter in endeavoring correctly to spell the
+names they hear. It should never be forgotten that the Amerinds of the
+Southwest speak with quite as great a latitude in pronunciation as is
+found in the wonderfully varied dialects of the English language. To
+make all these different pronunciations conform to a standard American
+method is one part of the grand work of the Geographical Board, a much
+abused but highly necessary public body.
+
+
+
+
+CHAPTER XIII
+
+THE PEOPLE OF THE BLUE WATER AND THEIR HOME
+
+
+Of no people of the Southwest, perhaps, has so much utter nonsense been
+written as of this interesting People of the Blue Water, the _pai_
+(people) of the _vasu_ (blue) _haha_ (water)--the Havasupais. As far as
+we know, Padre Garcés was the first white man to visit them in their
+Cataract Canyon home, and he speaks of his visit in his interesting
+Diary translated and annotated by the lamented Elliott Coues shortly
+before his death.
+
+Captain Sitgreaves, Lieutenant Ives, Captain Palfrey, Major J. W.
+Powell, Lieut. F. H. Cushing, and others in turn visited them, but very
+little was either known or written about them when, over a dozen years
+ago, I was conducted to their marvellously picturesque home by Mr. W.
+W. Bass, the well-known guide of the Grand Canyon.
+
+The journey on that occasion was a remarkable one for me, as, though
+I was fairly well versed in the trails of the Grand Canyon (having
+then descended four of them), I had never seen such a trail as was the
+Topocobya Trail down which we descended late in the evening. Leaving
+our wagon, after sixteen miles' drive through the Kohonino Forest
+from Bass Camp, we packed food, blankets, and cameras on horses and
+burros, and, after two miles of travel in what in Western parlance is
+called a "draw," the real head of the trail was reached. We walked in
+the closing dusk of day to the edge of the precipice and looked off
+to where our guide told us we must shortly be travelling. Far below,
+almost a thousand feet, without the sign of a trail, it seemed as if
+he must be hoaxing us. Soon, however, as we followed him, we found
+ourselves on a rocky shelf, and then began the most stupendous series
+of zigzags I had ever been on. Back and forth we wended, our trail a
+mere scratch on the rocky slope, here descending rugged steps, where a
+misstep meant sure and awful death. Higher and higher the walls rose
+around us; darker and darker grew the night; more weird and awesome the
+wind and weather carved figures sculptured on the sides and summits
+of the walls, and still down we went. At last we reached a vast
+cavernous-like place where Topocobya Spring is located. A small flow of
+water comes from the solid rock, and there we watered our horses and
+filled up our canteens prior to advancing on our seemingly never-ending
+descent. At last we reached the level, and there, lighting a fire, made
+camp and rested before penetrating farther into the deep and mystic
+recesses of the Havasupais. Early in the morning we began the farther
+descent. Mile after mile we traversed, first riding on the dry bed
+of the winter stream, then entering the narrower walls formed by the
+erosion of centuries through first one stratum of rock, then another.
+Now we were riding on a narrow shelf, on one side of which was a high
+wall, and on the other a deep, narrow ravine, in the bottom of which
+the erosive forces have cut a number of holes,--small troughs or bath
+tubs in the sandstone, where during the rainy season pools of delicious
+water may be found. In a short time we were riding up or down literal
+stairways cut in the rock, or rounding "Cape Horns," where we held our
+breath at the dreadful consequences that would ensue were horse or man
+to slip. Entering Rattlesnake Canyon our whole course was on a shelving
+slope of rock, over which even experienced horses tread gingerly. At
+last we came to the bed of the main canyon, and then for five or six
+miles we journeyed on, in the sand or the gravelly wash, for the stream
+that flows through this narrow canyon in storm times has no other law
+than its own wilful force. To-day we ride in one place, to-morrow's
+storm changes everything. After numberless twinings and twistings,
+all of which, however, gave a persistent northwesterly direction to
+our travelling, we came in sight of a score or so of large and fine
+cottonwood trees, whose height far surpassed the smaller mesquite,
+cottonwood, and other trees that line much of the canyon's bed. These
+large trees told us our journey was practically at an end, for here
+begins the outpouring of the numberless springs that make the stream
+we can already hear rushing in its pebbly bed lower down. Without any
+premonition they spring out in large and small volume at the foot of
+some of these trees, and the Havasu--the Blue Water--is made. Every few
+yards adds to the water's volume, for more springs empty their flow
+into it. The first and only real buildings are the schoolhouse and the
+homes of the farmer and teachers, and then, at once, begin the small
+farms of the Havasupais.
+
+Stand on the slope here, where a mass of talus rises from the trail
+side, so that we can survey the whole of the picturesque scene. Note
+its setting! Towering walls of regularly laminated red sandstone,
+though the layers are of differing thicknesses, wind in and out, as
+if following the meandering course of the stream, and over this the
+perfect blue of the Arizona sky. These make the most marvellously
+picturesque dwelling-place of America. Even Acoma's mesa heights and
+Walpi's precipice-surrounded walls are not more picturesque, and when
+you add the charm of the verdure nourished by the sweet waters of the
+Havasu, the picture is complete in its unique attractiveness.
+
+Not even in the Green Emerald Isle, or the county of Devonshire, or
+the vineyards of France, is richer verdure to be found than fills up
+the open space between these great walls. Willows reveal the winding
+path of the Havasu, and everywhere else are the fields of the Indians.
+Patches of corn, watermelons, squash, canteloupes, beans, sunflowers,
+chili, onions, and alfalfa, with here and there peach, mesquite, and
+cottonwood trees, abound. As a rule these patches are protected and
+set off one from another by hedges of wattled willows or fences of
+rudely placed cottonwood poles. Through the fields trails meander in
+every direction, and they are also "cut up" by irrigating ditches. Some
+of the better irrigated fields are divided into small sections--like
+the squares of a checker-board--in order that the water may be more
+systematically distributed.
+
+The peaceful _hawas_ of the Havasupais nestle here and there among
+these verdant growths. Themselves covered with willows, it is often
+hard to distinguish them from the trees, were it not that at our
+approach small groups of men, women, and children, some clad in
+flaming red, others in all the colors of the rainbow, and some in even
+less than Mark Twain's descriptive smile, stand forth and reveal the
+dwelling-places. Now and again the curling line of bluish smoke of the
+camp-fire reveals the hawa, and we gladly avail ourselves of one or the
+other of these marks of identification to make ourselves more familiar
+with the real home of the Havasupais. After investigation we find there
+are several distinct types of houses, all simple and primitive, and yet
+each different from the other.
+
+Chickapanagie's summer home is a type of the simplest character. Two
+upright poles with forks at the top, standing about six feet high, are
+placed in line with each other fifteen feet apart. A cross-beam is
+placed on these uprights. Then a row of poles, about eight to nine feet
+in length, is sloped against the cross-beam. These are covered with
+willows, and there is the completed hawa.
+
+What queer dwelling-places men have, and ever have had, and possibly
+ever will have. At the Paris Exposition of 1889 one whole street was
+devoted to a history of inhabited dwellings. At one end were the
+earliest "homes" of the paleolithic age, caves and huts, followed
+by the Lake Dwellings and the wickiups, tepees, or tents of the
+present-day Indian, the latter being the same primitive structures the
+aborigines have ever used. The other end of the street was devoted to
+the domestic architecture of our own day, and there, in a few hours,
+one could study almost every known form of home structure. But who
+could ever reproduce some of the homes these Havasupais live in? Wicker
+huts in the open, and caves in the faces of solid sandstone walls two
+thousand feet and more in height, these in turn surmounted by domes and
+obelisks and towers and cupolas that no modern architect dare attempt
+to rival.
+
+These massive walls absorb the heat of the sun in summer time and thus
+keep the canyon intensely hot both night and day. The large flow of
+water and the dense growth of willows and other verdure keep the soil
+constantly moist, so there is a humidity in the atmosphere which, in
+hot weather, makes it very oppressive.
+
+This moisture renders the canyon cold in winter, although the
+thermometer never ranges very low. Snow falls but seldom, and then
+disappears almost as soon as it lights. In 1898 there was snow that
+stayed on the ground for several hours, but this was one of the
+severest winters they have had for many years.
+
+A hundred yards or so below where the springs commence to flow Wallapai
+Canyon enters from the left. It is similar in appearance to, though
+narrower than, Havasu (Cataract) Canyon, the walls being of red
+sandstone, the strata of which are as regular as if laid by masons. A
+few hundred yards beyond the junction of the two canyons a remarkable
+piece of Indian engineering is in evidence, showing how the Indians
+ascend from a lower to an upper platform. There is a drop here in
+the stratum of some twenty-five or thirty feet, and to overcome this
+obstacle the Havasupais built a cage with logs which they filled with
+stones, and then from this stretched rude logs up and across, to which
+other logs were fastened, thus making a fairly substantial bridge from
+the lower to the upper stratum over which their horses as well as
+themselves could safely pass. The trail from this point ascends through
+tortuous canyons a distance of seven miles to the territory occupied by
+the Wallapais.
+
+Just below the entrance to Wallapai Canyon a vast mass of talus has
+fallen, and two hundred yards farther down, the Cataract Canyon trail
+goes over a portion of this talus to avoid the creek, which has here
+crossed from the other side of the canyon and has become a rapidly
+flowing stream some two feet or more in depth. Attached to this talus
+is a large mass of solid concrete made of pebbles, rocks, and sand that
+have been washed down in the creek and made cohesive by the lime from
+the water. Here the canyon narrows again and the stupendous walls seem
+very near to the willow-fringed stream and the small fields. A few
+hundred feet farther it opens out again, and as one rides on the trail
+he gets exquisite views of the gray stone walls superposed on the red
+sandstones to the northwest. These gray and creamy sandstones, with
+their numerous and delicate tints and shades, afford most delightful
+contrasts to the glaring and monotonous red of the walls beneath.
+From this point we gain our first view of the so-called Havasupai
+stone gods, named by them "Hue-gli-i-wa," the story of which is told
+elsewhere.
+
+These rocky pillars with their supporting walls seem as if they were
+once a part of a great wall that entirely spanned the canyon, the
+towers being sentinel outlooks to guard from attack both above and
+below. The portion of the wall to the right, as one descends the
+canyon, has been washed away, but the tower-crowned mass to the left
+still preserves a broad sweep into the very heart of the canyon as if
+it would bar all further progress. Following the sweep of this curve
+and passing the wall immediately underneath the outermost of the two
+towers, we view from the trail which ascends a mass of talus at this
+point another widened-out part of the canyon, which seems entirely
+covered with willows, here and there overshadowed by a few straggling
+cottonwoods. This is where the ceremonial dances of the Havasupais
+take place.
+
+On the summit of the wall on the other side of the canyon from the
+Hue-gli-i-wa are two stone objects, one named Hue-a-pa-a, and the one
+farther down the canyon, Hue-pu-keh-i. These are great objects of
+reverence, for they represent the ancestors of the Havasupai race.
+Hue-a-pa-a--the man--has a child upon his back and two more by his
+side, and he is calling to his wife--Hue-pu-keh-i--to hurry along, as
+the baby is hungry and needs his dinner. The full breasts of the stone
+woman show that she is a nursing mother.
+
+Slightly below these stone figures, and on the right-hand side of the
+canyon, is the old fort, where in the days of fighting the Havasupais
+were wont to retire when attacked. The fort is impregnable on three
+sides, being precipitous, and on the fourth is accessible only up a
+narrow trail, which is guarded by piles of rocks which are ready to be
+tumbled, even by a woman, upon the heads of foes who attempt to ascend.
+The fortifications and stones for defence still remain, but it is many
+years since they were used for their original purposes.
+
+One's mind becomes very active as he looks upon this tribe of Indians
+and thinks of their traditions, history, and life. So far, their almost
+entirely isolated condition has been their preservation, although, sad
+to say, much of their earlier contact with our civilization was not of
+the best character.
+
+Even in this land of our boasted Christianity it is true that the
+strong prey upon the weak. The domination of physical force is giving
+way to the domination of mental force, but which is the greater evil?
+Why should the man born with a mental advantage over his fellows
+exercise that advantage any more than the man born with a physical
+advantage? We have not quite ceased to worship the Sullivans,
+the Corbetts, and the Fitzsimmonses, and, where we have, we have
+transferred our worship to the intellectually strong, many of whom are
+no more worthy our homage than the prize fighters. So now it is the
+intellectually strong who prey upon the intellectually weak, and, as in
+the physical conflict, it is inevitable that the weak "go to the wall."
+In simple cunning the Havasupai Indian may be our superior, but in deep
+craft he is "out of the field." His bow and arrow tipped with obsidian
+or flint pitted against our repeating rifle; his rolling of heavy rocks
+opposed to our Gatling guns; his mule and burro against our iron horse;
+and his pine torch against our electric light,--all demonstrate him to
+be in his intellectual minority, or at an intellectual disadvantage. He
+makes a fine figure in our romances, but I sadly fear that the knell of
+his doom has sounded, and that a few generations hence he will be no
+more.
+
+[Illustration: HAVASUPAI FORTRESS AND HUE-GLI-I-WA, OR ROCK FIGURES.]
+
+Wallapai and Havasu Canyons, far more than the Grand Canyon, meet
+the popular idea as to what a canyon is. Their walls are narrow and
+precipitous, and one staying in their depths must be content with a
+late sunrise and an early sunset. Just above the rude bridge before
+described are several natural reservoirs of water. Here the canyon is
+not more than from one hundred and fifty to two hundred and fifty feet
+wide. This close proximity of the walls, which fairly overshadow one,
+compels one to feel his insignificance far more than when he stands in
+the wider and more comprehensive vastness of the Grand Canyon.
+
+From leading Havasupais I learn that many years ago the various tribes
+of this region were at war one with another, until finally a treaty
+of peace was entered into and boundaries defined. The Paiutis were
+to remain in Nevada and Utah and not cross the Colorado River, the
+Wallapais had their region to the west of Havasu Canyon, the Mohaves,
+Hopis, Pimas, Apaches, Navahoes, Chimehuevis, and the rest their
+prescribed limits, over which they were not to go without permission
+from the chiefs into whose territory they wished to pass. And,
+generally speaking, this treaty has been observed.
+
+Of the exquisitely beautiful waterfalls that give the commonly accepted
+name to Havasu Canyon, viz., Cataract Canyon, I have not space here to
+treat. I have already somewhat fully described them in my book on the
+Grand Canyon.
+
+
+
+
+CHAPTER XIV
+
+THE HAVASUPAIS AND THEIR LEGENDS
+
+
+In almost every case one finds a variety of differing legends related
+by the Indians of any tribe upon the same subject. As the Wallapais
+and Havasupais are cousins, one would naturally expect their legends
+to have some things in common. How much this is so will be seen by a
+comparison of the following story with that of the Wallapai Origin
+Legend.
+
+       *       *       *       *       *
+
+"The two gods of the universe," said O-dig-i-ni-ni´-a, the relator of
+the mythic law of the Havasupais, "are Tochopa and Hokomata. Tochopa
+he heap good. Hokomata heap han-a-to-op´-o-gi--heap bad all same white
+man's devil. Him Hokomata make big row with Tochopa, and he say he
+drown the world.
+
+"Tochopa was full of sadness at the news. He had one daughter whom he
+devotedly loved, and from her he had hoped would descend the whole
+human race for whom the world had been made. If Hokomata persisted in
+his wicked determination she must be saved at all hazard. So, working
+day and night, he speedily prepared the trunk of a pinion tree by
+hollowing it out from one end. In this hollow tree he placed food and
+other necessaries, and also made a lookout window. Then he brought
+his daughter, and telling her she must go into this tree and there be
+sealed up, he took a sad farewell of her, closed up the end of the
+tree, and then sat down to await the destruction of the world. It was
+not long before the floods began to descend. Not rain, but cataracts,
+rivers, deluges came, making more noise than a thousand Hack-a-tai-as
+(Colorado River) and covering all the earth with water. The pinion
+log floated, and in safety lay Pu-keh-eh, while the waters surged
+higher and higher and covered the tops of Hue-han-a-patch-a (the San
+Franciscos), Hue-ga-wōōl-a (Williams Mountain), and all the other
+mountains of the world.
+
+"But the waters of heaven could not always be pouring down, and soon
+after they ceased, the flood upon the earth found a way to rush
+into the sea. And as it dashed down it cut through the rocks of the
+plateaus and made the deep Chic-a-mi-mi (canyon) of the Colorado River
+(Hack-a-tai-a). Soon all the water was gone.
+
+"Then Pu-keh-eh found her log no longer floating, and she peeped out
+of the window Tochopa had placed in her boat, and, though it was misty
+and almost dark, she could see in the dim distance the great mountains
+of the San Francisco range. And near by was the canyon of the Little
+Colorado, and to the north was Hack-a-tai-a, and to the west was the
+canyon of the Havasu.
+
+"The flood had lasted so long that she had grown to be a woman, and,
+seeing the water gone, she came out and began to make pottery and
+baskets as her father long ago had taught her. But she was a woman. And
+what is a woman without a child in her arms or nursing at her breasts?
+How she longed to be a mother! But where was a father for her child?
+Alas! there was no man in the whole universe!
+
+[Illustration: CHICKAPANAGIE'S WIFE, A HAVASUPAI, PARCHING CORN IN
+BASKET.]
+
+[Illustration: A WALLAPAI WOMAN POUNDING ACORNS.]
+
+"Day after day longings for maternity filled her heart, until,
+one morning,--glorious happy morning for Pu-keh-eh and the Havasu
+race,--the darkness began to disappear, and in the far-away east
+soft and new brightness appeared. It was the triumphant Sun coming
+to conquer the long night and bring light into the world. Nearer and
+nearer he came, and at last, as he peeped over the far-away mesa
+summits, Pu-keh-eh arose and thanked Tochopa, for here, at last, was a
+father for her child. She conceived, and in the fulness of time bore a
+son, whom she delighted in and called In-ya´-a--the son of the Sun.
+
+"But as the days rolled on she again felt the longings for maternity.
+By this time she had wandered far to the west and had entered the
+beautiful canyon of the Havasu, where deep down between the rocks
+were several grand and glorious waterfalls, and one of these,
+Wa-ha-hath-peek-ha-ha, she determined should be the father of her
+second child.
+
+"When it was born it was a girl, and to this day all the girls of the
+Havasupai are 'daughters of the water.'
+
+"As these two children grew up they married, and thus became the
+progenitors of the human race. First the Havasupais were born, then the
+Apaches, then the Wallapais, then the Hopis, then the Paiutis, then the
+Navahoes.
+
+"And Tochopa told them all where they should live. The Havasupais and
+the Apaches were to dwell in Havasu Canyon, the former on one side of
+the Havasu (blue water), and the latter on the other side, and occupy
+the territory as far east as the Little Colorado and south to the San
+Francisco Mountains. The Wallapais were to roam in the country west of
+Havasu Canyon, and the Hopis and Navahoes east of the Little Colorado,
+and the Paiutis north of the big Colorado.
+
+"And there in Havasu Canyon, above their dancing-place, he carved on
+the summit of the walls figures of Pu-keh-eh and A-pa-a to remind them
+from whom they were descended. Here for a long time Havasupais and
+Apaches lived together in peace, but one day an Apache man saw a most
+beautiful Havasu woman, and he fell in love with her, and he went to
+his home and prayed and longed and ate his heart out for this woman who
+was the wife of another. He called upon Hokomata, the bad god, to help
+him, and Hokomata, always glad to foment trouble, told him to pay no
+attention to the restrictions placed upon him by Tochopa, but to cross
+the Havasu, kill the woman's husband, and steal her for his own wife.
+
+"The Apache heeded this evil counsel and did so.
+
+"When the Havasupais discovered the wrong that had been done them,
+and the great disgrace this Apache had brought upon the tribe, they
+counselled together, and determined to drive out the Apaches from their
+canyon home. No longer should they be brothers. They bade the Apaches
+be gone, and when they refused, fell upon them and drove them out. Up
+the rocks near Hue-gli-i-wa the Apaches climbed, and to this day the
+marks of their footsteps may be seen. They were driven far away to the
+south and commanded never to come north of the San Francisco Mountains.
+Hence, though originally they were brothers, there has ever since been
+war between the people of the Havasu and the Apaches.
+
+"Then, to remind them of the sure punishment that comes to evil-doers,
+Tochopa carved the great stone figures of the Apache man and the
+Havasupai squaw so that they could be seen from above and below,
+and there to this day the Hue-gli-i-wa remain, as a warning against
+unlawful love and its dire consequences."
+
+Here is another story told by a shaman of the Havasupais of the origin
+of the race. It is interesting and instructive to note the points of
+similarity and difference.
+
+"In the days of long ago a man and a woman (Hokomata and Pukeheh
+Panowa) lived here on the earth. By and by a son was born to them, whom
+they named Tochopa. As he grew up to manhood Pukeheh Panowa fell in
+love with him and wished to marry him, but he instinctively shrank from
+such incestuous intercourse. The woman grew angry as he repelled her,
+and she made a number of frogs which brought large volumes of water.
+Soon all the country began to be flooded with water, and Hokomata found
+out what was the matter. He then took Tochopa and a girl and placed
+them in the trunk of a pinion tree, sealed it up, and sent them afloat
+on the waters. He stored the tree with corn, peaches, pumpkins, and
+other food, so they would not be hungry, and for many long days the
+tree floated hither and thither on the face of the waters. Soon the
+waters began to subside, and the tree grounded near to where the Little
+Colorado now is. When Tochopa found the tree was no longer floating he
+knocked on the side, and Hokomata heard him and came and let him out.
+As he stepped on the ground he saw Huehanapatcha (the San Francisco
+Mountains), Huegadawiza (Red Butte), Huegawōōla (Williams Mountain),
+and he said: 'I know these mountains. This is not far from my country.'
+And the water ran down the Hack-a-tha-eh-la (the salty stream, or
+the Little Colorado) and made Hack-a-tai-a (the Grand Canyon of the
+Colorado). Here he and his wife lived until she gave birth to the son
+and daughter as before related."
+
+The way the Wallapai became a separate people is thus related by the
+Havasupais:
+
+"A long time ago the animals were all the same as Indians, and the
+Indians as the animals. The Coyote he lived here in Havasu Canyon. One
+time he go away for a long time and he catch 'em a good squaw, and by
+and bye he have a little boy.
+
+"The little boy grew up to be a man, and he went up on top (out of
+the canyon, upon the higher plateaus), and there he found two squaw.
+It heap cold on top, and he get two squaw to keep him warm when he go
+to sleep. Then he came back to Havasu, and when his papa (the Coyote)
+saw his two squaws he said: 'I take this one. One squaw enough for
+you.' But the boy was angry and said one squaw was not enough. 'When I
+lie down to sleep I heap cold. Squaw she heap warm. Two squaw keep me
+warm.' The Coyote told his son not to talk; he must be content with one
+squaw and go to sleep. And the squaw was proud that the Coyote had made
+her his wife, and she began to taunt the boy, and when he replied she
+asked the Coyote to tell his boy not to talk. And the Coyote was mad
+and spoke angrily to his boy.
+
+"When he awoke in the morning his son was gone. And ten sleeps passed
+by and still he did not come back, so the Coyote tracked him up
+Wallapai Canyon, and went a long, long way. He reached the hilltop and
+still he did not find his son. At last, a long, long way off he saw
+him, and he changed him into a mountain sheep. Then a lot more mountain
+sheep came and ran with the Coyote's son, and the Coyote could not tell
+which of the band was his boy. He looked and looked, but it was all in
+vain. He tried to change his boy back again, so that he would no longer
+be a mountain sheep, but, as he could not tell which was his boy, his
+efforts were in vain, and he had to go back to Havasu alone.
+
+"For a long time the boy remained as a mountain sheep, until the horns
+had grown large upon his head. Then he changed himself back to a man,
+and he found his squaw there, waiting for him, and that is why, to this
+day, the Wallapai is to the Havasupai the A-mu-u or mountain sheep."
+
+       *       *       *       *       *
+
+The origin of the Hopis is thus related by the Havasupais:
+
+"Long time ago two men were born near Mooney Falls. They were twins,
+yet one was big man, and the other a little big. They came up into this
+part of the canyon (where the Havasupais now live). It was no good in
+those days. There was no water and it was 'heap hot.' The little big
+man he say: 'I no like 'em stay here. Let us go hunt 'em good place
+to live where we catch plenty water, plenty corn.' So they left the
+canyon and climbed out where the Hopi trail now is. Here they stayed
+in the forest some time, hunting and making buckskin. After they had
+got a large bundle of buckskins dressed, they put them on their backs
+and began to walk on to seek the country of lots of water, where plenty
+of corn would grow. But it was hot weather and the load was heavy, and
+they soon grew so very tired that the smaller brother began to cry.
+As they walked on he cried more and more, until when they came to the
+hilltop looking down to the Little Colorado River, he said: 'I cannot
+go any farther. I am going to lie down here and go to sleep.' So they
+both went to sleep, and when they woke up the big brother said: 'Where
+you go? You no walk long way. You heap tired.'
+
+"And the little brother answered: 'I no like go farther. I go back
+Havasu. I catch 'em water there.'
+
+"'All right!' replied the big brother, 'I no like Havasu. I go hunt
+water and plant corn and watermelons and sunflowers. You go back to
+Havasu.'
+
+"And he gave him a little bit of corn, and that explains why the
+Havasupais can grow only a small amount of corn in their canyon, though
+it is exceedingly sweet and delicious.
+
+"But the big brother went on and found the places now occupied by the
+Hopi, and he settled there. And as he had taken lots of corn with him
+and he planted it, that explains" (to the Havasupai mind) "why the Hopi
+has so much corn.
+
+"And the smaller brother found water when he got back to Havasu, and
+he planted his corn, and cared for it, and went and hunted and caught
+the deer and made buckskin. Then he found a squaw who made baskets, and
+helped him make mescal, and they stopped there all the time.
+
+"The Hopi brother learned to make blankets, but no buckskin, so when he
+wants buckskin he has to come to his smaller brother in Havasu Canyon."
+
+       *       *       *       *       *
+
+In the early days the Havasupais were undoubtedly cliff-dwellers,
+for in a score or more places in their canyons are houses in the
+cliffs--some of them inaccessible--which their traditions say were once
+occupied by certain families, the names of which are still remembered.
+All throughout the Grand Canyon region, too, from the Little Colorado
+River to Havasu Canyon, their cliff-dwellings, and smaller cliff
+"corn-houses" and mescal pits, are to be found. Indeed, the Havasupais
+built all the trails that are now being claimed as the work of white
+men into the heart of the Grand Canyon. The Tanner-French trail, the
+Red Canyon trail, the old Hance trail, the Grand View, Bright Angel,
+and Mystic Spring trails, are all old Indian trails. Not only are the
+cliff-dwellings and mescal pits proof of this, but the Havasupais can
+tell the families to whom they originally belonged and to whom the
+rights in them have descended. These rights they rigidly adhere to. It
+is the white man who knows no law as far as the Indian is concerned,
+and little by little the aborigine has lost springs, water-pockets, and
+trails, and is regarded and treated as an unwelcome visitor.
+
+[Illustration: HAVASUPAI MOTHER AND CHILD.]
+
+[Illustration: A FAMILY GROUP OF HAVASUPAIS.]
+
+By this it must not be inferred that the Indians built the trails as
+white men build. In the main their trails were rude paths such as the
+mountain sheep might make, but in every case they had one of these rude
+pathways down into the canyon somewhere near to where the modern trails
+are now located. At the Bright Angel this path was changed when white
+engineers took hold of it, and at Mystic Spring Mr. Bass had built an
+entirely new trail, down a different slope, long before he discovered
+the Indian trail. Both unite near two great natural rock-cisterns, and
+then deviate below, the Indian trail zigzagging to the left, while Mr.
+Bass engineered a new trail of easy grade on the talus to the right.
+
+Some of the Havasupais are returning to the cliff-dwelling style of
+homes. My friend Wa-lu-tha-ma is forsaking his wood and brush "hawas,"
+and constructing a house under the cliffs, where, as he quaintly puts
+it, he can "keep dry when much rain comes."
+
+It seems to me a reasonable supposition that it was from the frequency
+of the occurrence of these corn-houses in the walls of Havasu
+(Cataract) Canyon, with the occasional appearance of a few of the
+larger houses used as dwellings by the Havasupais, that the absurd and
+romantic yarns had their origin that fifteen, or less, years ago, were
+current in Arizona and elsewhere about this interesting people. The
+cowboys, miners, prospectors, and others, who accidentally stumbled
+upon the upper entrance to the Havasu Canyon, and wandered down its
+meandering course for ten or forty miles, even to the village of
+the simple Havasupais, returned to civilization and propagated and
+circulated stories that out-Munchausened Munchausen. They said these
+people were cliff-dwellers, living at the present day in the walls of
+the canyon; they were of powerful physical presence, and possessed
+great endurance. Their fields and gardens were wonderful, and their
+peach orchards surpassed those of most civilized cultivation, and they
+held in slavery a lesser people, dwarfs or pigmies, doubtless, who
+were cliff-dwellers like themselves, and whom they compelled by great
+cruelty to perform the most arduous labors.
+
+Others, having heard these stories, but whose spirit of adventure
+took them no farther than the "rim" of the canyon, claimed to have
+looked into the village and side canyons, and there seen the truth of
+these stories demonstrated. They had seen the pigmies and the gigantic
+Havasupais, had heard the harsh yells of the latter at the former, and
+had seen the frantic endeavors of the little people to obey the stern
+behests of their masters.
+
+All these yarns are explained by the fact that the distance of view
+dimmed the vision; the pigmies were boys driving the burros or horses,
+yelling and shouting as Havasupai boys delight to do, the voices
+magnified fifty-fold by the echoing walls of the canyon, while the
+parents moved around attending to their own business, or looked on and
+occasionally helped by a shout of encouragement or suggestion.
+
+
+
+
+CHAPTER XV
+
+THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS
+
+
+From the cradle to the grave the life of a Havasupai is practically an
+out-of-door life. Their hawas--even the best of them--are partially
+exposed and open, and in the summer hawas there is no pretence at what
+among civilized peoples is essential privacy.
+
+The games of the Havasupai children seem very few. I have seen only
+three. Of the first importance is shinny, or, as they call it,
+_tha-se-vi'-ga_. The goals are _go-ji-ga'_, the ball, _ta-ma-na'-da_,
+and the playing stick _ta-so-vig'-a_. The boys enter into this with the
+zest one would expect of such a time-honored game, yet, such is their
+general indifference to prolonged effort, they do not play it very
+often.
+
+An easier game, but generally left to the girls, is,
+_hui-ta-qui'-chi-ka to-ho'-bi-ga_, which I have fully described in my
+book on the Grand Canyon.
+
+The third game is stolen bodily from the Navahoes, except the name,
+which with the Havasupais is _Tōd-wi-ga_. It is the Nan-zosh, and is
+elsewhere fully described in these pages.
+
+Such a paucity of games is indicative of low mental power, lack of
+imagination and invention, and results in, or perhaps _from_ a slow,
+heavy mental temperament. There is no comparison between the children
+of the same ages of the Havasupais and the Navahoes or Hopis. And yet,
+when they enter school, some of the Havasupais learn with a rapidity
+equal to that of these other children.
+
+It seems strange to find a people whose children have no equivalent for
+dolls; nothing specifically to care for. They are capricious in their
+treatment of their domestic animals, cats and dogs, sometimes petting
+them to excess, and then lifting the yelping or squalling creatures
+by the legs, twisting these members over their backs, or otherwise
+torturing them.
+
+The boys and the girls, as well as the men and women, are expert horse
+riders. Every family has its horses, and the children ride from their
+earliest years. Even as I write I catch glimpses now and then of a
+red-shawled girl on horseback and hear the hard strike of the horse's
+hoofs as he dashes along at break-neck speed along the trail near the
+hawa of my host. All ride astride, and are as fearless in ascending and
+descending the steep trails that give access and egress to their canyon
+home as the wildest and most expert of the Rough Riders.
+
+One of their great sports and gala times is when visiting
+Indians--Navahoes, Hopis, or Wallapais--come with fleet horses and
+races are arranged for. While they have no "Derby Day," they have
+days on which half the personal property of the village is pledged
+on the success of certain horses. They are inveterate gamblers; and
+blankets, buckskins, saddles, bridles, Navaho jewelry, horses, burros,
+and everything "gambleable" are risked on the outcome. And what an
+exciting scene an Indian horserace is, and how picturesque! There is
+not so much difference after all in human nature, when one penetrates
+below the surface. The reserved Englishman, the excitable Italian,
+the vivacious Frenchman, and the so-called stupid and stolid native
+aboriginal American exhibit exactly the same traits of character under
+the excitement of a horserace. But in Havasu Canyon the conditions are
+quite different from Ascot, Doncaster, or Newmarket. Here are bucks
+dressed in the breech-clout and excitement, and women gesticulating
+and waving their si-dram´-as (our large flaming red or other "loud"
+colored bandannas, fastened over the shoulders and across the breast).
+Some suppress their excitement, others jabber like monkeys, and as the
+horses come to the starting-point there is just as much talking and din
+as after the start is made. One distinct feature is that many horses
+are raced without riders. They seem to understand, and when the signal
+to "let go" is given they dart off at full speed, just as if riders
+were on their backs urging them forward. Compared with our finely bred,
+beautifully chiselled horses, such as one sees, or used to see, in
+Lucky Baldwin's or the late Senator Stanford's stables, what ragged,
+scrawny, wretched creatures these are; and yet when they run how they
+surprise you, how those ugly limbs seem to limber up, and those sleepy
+eyes gain fire!
+
+Gambling at these races is carried to an extraordinary extent. Men,
+women, and children alike gamble all they possess, or even hope to
+possess. This gambling spirit has grown wonderfully in the past few
+years, for, during the Kohot Navaho's lifetime he constantly used his
+powerful influence to discourage it.
+
+Gambling, unfortunately, is not confined merely to horse-racing. All
+the afternoon, as I have sat at my work, a group of eight women, some
+young, some middle-aged, and one old, have gambled without cessation
+for five solid hours. Two young mothers had their babies--surely not
+more than two to three months old--and the youngest of the women was
+one of these mothers, and she could not have been more than eighteen
+years of age. Girls gamble at _Hui-ta-qui-chi-ka_ for safety-pins,
+and boys for knives and the like, so that now it is a vice which has
+affected every individual of the tribe.
+
+The Havasupai children are expert ball tossers. With three or four
+small melons they rival the conjurers and jugglers of our vaudeville
+shows in feats of dexterity, keeping three or more balls in the air at
+the same time.
+
+Boys and girls alike run around in the fiercest rain, their feet and
+legs wet and the few clothes they have on absolutely soaked. The idea
+of changing them has never seemed to enter their primitive minds, and
+without care, without a fire, unless he chooses to build one, the
+youngster gets along as best he may. It is a case of the weaker going
+to the wall, for here only the strong can survive.
+
+There is very little attempt on the part of their parents to control
+them. They are generally allowed to do as they choose. I have often
+seen a little girl take a cigarette from between her father's lips,
+give it a few puffs, and return it, he all the while either indifferent
+to or unconscious of the act.
+
+The close proximity of Havasu Creek and its large ponds or reservoirs,
+made by the irrigation dams, naturally suggests that they are swimmers.
+Observation confirms this. From earliest childhood they are expert
+swimmers, boys and girls alike learning the art often before they can
+walk. I have seen mere babies placed in the creek and ditches by their
+parents and older brothers, and one can scarcely say they are taught
+to paddle, for it seems to come instinctively. There is not a child in
+the village who cannot swim and dive expertly, and there is no greater
+fun than to expend a dozen nickels by throwing them into one of the
+reservoirs and having the children dive for them. Sometimes they can
+be induced to bring the coins up in their teeth, even picking them in
+that manner from the sandy bed of the reservoir. They are as expert
+swimmers as the children of the South Seas. No Kanaka going out to meet
+an incoming steamer could ride the billows more daringly than the boys
+and girls of the Havasu swim in the rapid currents of their little
+stream. I have been with them to-day for a couple of hours. The boys
+dived into deep water and rose and fell like loons. I amused myself
+by throwing a stone into ten or more feet of water, and four or five
+of the boys would dive for it and get it almost as quickly as I could
+throw it. It was no sooner in than it was out again. One of the little
+girls, a sister of one of the boys, stood watching the sport. She
+became so interested that, suddenly, without removing her calico dress,
+she jumped into the deep place and enjoyed the fun with the rest.
+
+Then, a Havasupai man, riding a burro, brought the animal down into
+the stream where it was shallow and had a gravelly bed. For an hour he
+and the boys amused themselves by swimming back and forth through the
+deep pool, and every now and again one or another would jump on the
+creature's back and, hanging on, overbalance him, or make him turn a
+somersault. The burro bore it all good-naturedly and seemed to object
+very little to the fun: the only time he showed decided inappreciation
+was when the Indians got him down into deep water and forced his head
+under for too long a time.
+
+A little later on a horse was brought, who entered into the sport as
+if he were used to it. He swam back and forth and took to the water as
+willingly as a child takes candy. The boys hung on to his mane, got on
+his back, his neck, or hung on to his tail, and, to all seeming, it was
+all the same to him.
+
+Though they are so fond of the water, the Havasupais cannot be called
+in some respects a cleanly people. Far from it. Though they take the
+sweat bath almost as a religious rite[7] and their skin is thus kept
+clean, there is another kind of cleanliness in which they are very
+remiss. It would be unreasonable to expect that people living in the
+exposed wicker huts of the Havasupais could approach anywhere near the
+ordinary white man's standard of cleanliness. But certainly they might
+have a higher standard than they do. Lice swarm in the heads of the
+children and most of the women. On the other hand, all the younger men
+are particular to be cleanly in this regard, and dress their hair with
+skill and neatness. Bed-bugs abound in Havasu Canyon as in no other
+place on earth. They swarm everywhere, and are absolutely found in
+clusters in the sand, under the old bark of decayed trees, and in every
+conceivable and inconceivable lodging-place. The warm sand and the
+seductive moisture that obtains during the major part of the year must
+be especially conducive to their breeding, for they are ubiquitous.
+Yet, strange to say, I have never known of an instance where a bed-bug
+has been brought out of the canyon by a visitor. Though I have been
+with the Havasupais scores of times I never detected one of these
+vermin either in my clothing or bedding. The breed seems to be peculiar
+to the warm, moist air of the canyon and to be unable to live away from
+it, for which we give hearty thanks.
+
+[7] See "In and Around the Grand Canyon."
+
+Now and again scorpions may be found, and, after a rain, I have seen
+a score of hundred-legged worms (perfectly harmless) rolled up on the
+trail between the village and Bridal Veil Falls.
+
+Rattlesnakes are not common anywhere in those portions of the canyon
+much visited by the Havasupais, but now and then one may be found on
+the trails or basking in the sun on the rocks near by. Elsewhere in
+this canyon and its many greater or lesser tributaries they are common,
+and the Indians can find any quantity if they are sent for them. In all
+my years of wandering to and fro, though, I have not seen a half-dozen
+rattlesnakes in Havasu Canyon.
+
+Other pests are mosquitoes, gnats, and a small black fly which, in
+certain seasons, persistently lodges in the eye, causing considerable
+annoyance, and sometimes distress and pain. There are not many
+mosquitoes, though at times they are troublesome enough to satisfy one
+for their scarcity.
+
+Many of the women are expert basket makers, and in my book on Indian
+Basketry I have fully explained their methods of work and the charming
+nature of their designs. The Havasu Canyon is a basket maker's
+paradise, for the stream is lined for miles with willows suitable for
+this work.
+
+The process of making strands or splints of the willows is a very
+simple and primitive one. Here as I sit writing (Sept. 14, 1901),
+Chickapanagie's squaw has a lot of willow shoots before her. Taking
+hold of one end of the splint in her teeth, she pulls away the cuticle
+with her fingers. These alone are her tools, and it is astonishing the
+rapidity and regularity with which the process is accomplished.
+
+As soon as a girl can frame her fingers to the work of basket making
+she is required to begin. It is very interesting to watch the small
+children in their endeavors to make the rougher baskets, and then, as
+they grow in skill, try the finer work. Pul-a-gas´-a-a is not more than
+eight years of age, and yet a basket--kü-ü--she brought to me was one
+of her own make, and it now occupies a place in my collection. The work
+is irregular and crude, but shows skill, and if the child has patience
+to stick to it, in time she will become one of the most accomplished
+basket makers of the tribe.
+
+As soon as possible after attaining puberty the Havasupai girls marry,
+generally between the ages of thirteen and fourteen. The parents
+themselves urge these early marriages. Whether they fear the loss of
+virtue in their daughters from evil white men, or the degenerate young
+men of their own tribe, I do not know, but several parents have told
+me that the sooner their girls marry, after they are marriageable, the
+better pleased they are.
+
+Marriage is generally arranged by purchase. When a young man sets
+his affections upon any particular girl, he contrives to show his
+preference for her, and, as soon as he finds that his attentions are
+agreeable, he visits his fair one's father or nearest male relative,
+and without parley begins to bargain for her as he would for a horse
+or any other commodity. The standard price for a wife is ten to twenty
+dollars, and where a trade cannot be made with a pony or blanket, the
+money itself is offered. The bargaining completed, there are no further
+preliminaries or ceremony, except that, three weeks or so before the
+wedding, the bridegroom takes up his residence in the hawa of the
+bride's parents. He is treated as one of the family, and at night
+rolls himself up in his blanket and sleeps alongside his prospective
+kinsfolk on the floor of the domicile. At the end of three weeks, if
+the contracting young folks are satisfied that their dispositions are
+harmonious, and if the marriage settlement is satisfactory, the wedding
+takes place. The groom takes his bride, the old folk take the medium
+of purchase, and the company laughs and banters the young husband and
+wife. The man takes the woman to his hawa, and the announcement of
+their marriage is made by the fact that they are living together and
+have assumed marital relationship.
+
+Sometimes an obdurate father or mother will refuse to sell a daughter,
+and thus expresses disapprobation of the suggested match. Occasionally,
+as among more civilized people, the young couple mournfully, but
+dutifully, acquiesce in the decision of the older people, but, more
+often--even, also, as white young people do--they rebel, and take the
+decision into their own hands by eloping and living together. This ends
+the matter. The ethics of the tribe are such that cohabitation once
+entered upon, the parents have no authority to declare the marriage
+void. And, as a further penalty for his obdurate obstinacy, the father
+loses the ten dollars or its equivalent he might have had by being
+kind and complaisant to the desires of the young couple.
+
+The Havasupais are polygamists, and believe in having as many wives as
+they can buy and support. At the time of his death Kohot Navaho had
+three wives living with him, and I personally know of two others that
+he had discarded on account of old age. When Hotouta, his oldest son,
+was living, his mother was a thrust-out member of Navaho's household.
+She was almost blind and decrepit, and Navaho with a wave of his hand
+and ten words had dismissed her from his bed and board. Hotouta had a
+tender heart and used to speak very bitterly about the injustice of
+this custom which allowed an old and helpless wife thus mercilessly to
+be discarded.
+
+Shortly before Navaho's death his oldest wife evidently "ruled the
+roost," and it certainly must have been by other means than her
+physical beauty. And yet she was vain of her good looks, for, when I
+made her husband's photograph, she became my strong ally in persuading
+him to sit before the camera, on condition that I would make a
+"sun-picture" of her own beautiful physiognomy and enchanting _tout
+ensemble_. When I made the photograph, she secured her petticoats
+between her legs in such a manner as to make them appear like rude
+trousers, and when I commented upon the unfeminine appearance and asked
+her to spread out her skirts in orthodox style, she boxed my ears with
+a manner at once decisive, haughty, and jocular, and bade me proceed as
+she was or not at all. The second wife was a meek kind of a creature,
+who seemed to be entirely under the dominion of wife number one; but
+the youngest wife, a buxom woman of twenty-three or four summers,
+evidently knew how to hold her own, for she once or twice refused to
+obey wife number one, though she readily obeyed the same request when
+given by Navaho personally. This woman is now married to my old host,
+Waluthama.
+
+Marriage with a white man is unknown among the Havasupais, and unlawful
+cohabitation with one is punishable by death.
+
+The question of marrying is becoming a more serious one with the
+Havasupais each year. While occasionally a man will marry a Wallapai
+squaw, there is a strong sentiment against marriage outside of the
+tribe. Yet the number of the tribe is so small, and intermarriage has
+so long been carried on between them, that it is no uncommon thing for
+a young man or woman to be debarred from choice in marriage. At the
+present time Gōō-fwho's son can marry but one girl in the whole
+tribe without violating their own laws of consanguinity, about which no
+people are more particular.
+
+The present Head Chief--Kohot--of the tribe is Man-a-ka-cha, a heavily
+built man, who is popular with the younger element. But he suffers much
+in comparison with the former Kohot, Navaho, who died in 1898.
+
+Kohot Navaho's was a strong face, marked and furrowed with bearing the
+cares of his little nation. A firm chin, powerful nose, gentle mouth,
+courageous forehead, eyes which were once fiery as well as piercing,
+but of late years had little of their primitive fire,--these gave a
+key to his character, in which firmness, courage, bravery, and gentle
+tenderness were commingled. His whole demeanor was of dignity and
+pride. No European sovereign in the days of despotic power could have
+worn the "air" of a monarch more regally than Navaho. But it was real
+with him. His kingship was within himself as well as in the affection
+of his people.
+
+[Illustration: WALUTHANCA'S DAUGHTER, WITH ESUWA, GOING FOR WATER.]
+
+[Illustration: LANOMAN'S WIFE. A HAVASUPAI.]
+
+As might be expected with their powerful physical development, the men
+are great wrestlers, and often may be seen indulging in friendly, but
+none the less hard and exhausting bouts, where Havasupai methods of
+cross-buttocking and other "throws" are tested to the utmost. One of
+the former teachers was an expert wrestler,--learned doubtless among
+the Sioux, with whom he used to live as a United States teacher,--and
+one secret of the influence he had over the Havasupais was his ability
+to "down" them in a wrestling match. Time and again he had given their
+best men great "falls," and the more he threw, the more they respected
+and obeyed him.
+
+As runners and trailers they almost equal the Mohaves, Apaches, and
+Hopis, though, on the desert, their endurance is not so great as that
+of these two desert tribes. As canyon climbers, however, they surpass
+either of them. The climbing muscles, by life-long and constant
+practice, are remarkably developed, and they run up and down the long,
+wearisome, steep trails of canyons in a manner to excite the envy of
+a college athlete, and the astonishment of one who has, but a short
+time before, laboriously and tediously essayed a brief trip in which
+ascending or descending a steep trail was an essential feature.
+
+As riders they are skilful and full of endurance, but they are neither
+as graceful nor as daring as the Navahoes.
+
+Men and women both dress the buckskins for which the Havasupai is so
+famous. Amole root is macerated and beaten up and down in a bowl of
+water until a good lather and suds are produced. Then the operator
+takes a mouthful of the liquid and squirts it over the skin, which he
+manipulates and softens, rubs, scrubs, and pulls with his fingers and
+feet, moistening it again and again as occasion requires. Wild catskins
+are treated in the same way.
+
+From this excellent buckskin the men make moccasins for themselves and
+their women. The first time I saw Kohot Navaho he was sitting naked,
+upon a blanket outside his hawa, his three wives near by, they cutting
+and preparing peaches for drying, he busily engaged making a pair of
+moccasins. The sole is of two or three thicknesses of heavy rawhide, to
+which the uppers of buckskin are deftly sewn, with strings of catgut or
+deer intestines, the holes being made by a bone awl.
+
+Every summer trading-parties of both Hopis and Navahoes come down to
+the village, bringing blankets, ponies, pottery, and the like, for
+exchange. In 1898 there were three separate bands of Navahoes and two
+of Hopis. Trading is a serious process. Laws of barter or sale are
+first made, before the traders open their packs, and all the people are
+expected to abide by these loosely promulgated laws without question.
+Then the hawa of the Havasupai host is turned into a store. Poles are
+suspended in every possible direction on which to show off the blankets
+to best advantage. A crowd of chattering men and women stand outside,
+or, now and again, come inside, during the whole day, and at night-time
+the men who have done business come in, squat on the ground, and spend
+the hours in smoking, tale-telling, and gossip.
+
+There is difficulty in the Havasupai mind at trading for more than one
+thing at a time. If you wish to buy six articles from the same Indian,
+you cannot pay a lump sum for the six. Each one must be traded and paid
+for separately.
+
+In most things there is no fixed standard of price. Fictitious values
+are placed upon articles of no value whatever, but to which the Indian
+mind has attached singular virtue and importance. On the other hand
+baskets, which require days to manufacture, taking no account of the
+time and arduous labor expended in gathering the materials, dyes, etc.,
+for that purpose, are sold at varying prices, but nearly always far too
+low to begin to compensate them for the efforts expended.
+
+Yet they are keen traders in their way. "What can I get out of him?"
+is the normal attitude of mind, and the price is made to correspond to
+what the seller imagines is the ability of your pocket.
+
+In dealing with them, I adopted the plan years ago, as a fixed rule,
+from which I seldom deviate, to state a figure I will give for things
+offered to me, and that sum, no more, no less, is what I will pay. They
+soon learn this, and, though at times it seems to be a disadvantage, it
+gains the confidence of the Indian and he will the more readily trade
+with me.
+
+I once excited the hearty laughter and some scorn of the Havasupais
+by buying a lot of old baskets, blankets, etc., that they had long
+deemed of no value. I was seeking their older styles of work and
+urged them to bring me "any old trash" they had discarded. The usual
+crowd assembled around my camp, and, as each specimen of dilapidation
+was half-shamefacedly revealed a shout of laughter arose, directed
+partially at the would-be seller for her temerity in supposing that
+such rubbish could ever find a purchaser, and partially at myself for
+being so foolish as to want to carry it away. But I obtained some fine
+specimens, though much worn, of the workmanship I desired, so could
+afford to be very complaisant at the derision I aroused.
+
+The Havasupai is one of the most jolly, frolicsome, and light-hearted
+of mortals. With his stomach full he has no cares, and he goes into fun
+with a zest and energy that are pleasing. He is fond beyond measure of
+practical jokes,--when he is not the victim,--and cares very little who
+suffers so long as he can obtain fun. Consequently if one meets with a
+misfortune, especially a laughable one, he need expect little, if any,
+sympathy in Havasu Canyon.
+
+They are a singular mixture of frankness and cunning, of honor
+and deception, of truth and frankness, of reliability and
+untrustworthiness. They will as deliberately and coolly lie to a white
+man about anything and everything--if it suits their purpose--as they
+will tell the truth. Ask a man his name--an insult, by the way--and he
+will lie to you, even though you are a good friend; as, for instance,
+when, after being the guest of "Supai Charley" for several days, I
+quietly and without seeming intent asked him his name, which I knew
+to be Wa-lu-tha-ma, that I might send him some gifts I had promised.
+For a few moments he hesitated, and then said "Qu-ar-ri"--a Wallapai
+name that has no relation to the Havasus whatever. Sinyela was full of
+deception, and yet, when a friend told him he might catch one of his
+horses and ride it so far, and we reached that point and I suggested to
+him that he take the pony forward and leave it at the designated spot
+on his return, he would not listen to it for a moment.
+
+They are petty thieves, but years of experience have taught me that
+they could not be persuaded to engage in larceny on a grander scale.
+One of my first experiences in this line was to have some little
+thing taken from my camp many years ago (I forget now what it was).
+Immediately I sent for Hotouta, and told him the article must be
+returned. In a few hours the boy thief (now a hang-dog looking buck)
+came and brought back the article.
+
+On my last visit, coffee and candy were taken from my sacks at
+Wa-lu-tha-ma´s hawa, and three necklaces which I had taken as presents
+for some of the children. I spoke angrily to my host of his negligence
+to protect my goods when they were in his care, and, as for the
+necklaces, said if they were not returned by morning I should complain
+to the agent, and have the thief discovered and punished. Long before
+sunrise in the morning the necklaces were returned.
+
+There is a good deal of craft about some of them. For a long time
+Captain Jim and a few others had wished to have a road or trail made
+around Hue-gli-i-wa that would make it less dangerous, and add much
+to the comfort of the people, who lived both above and below this
+spot, when they wished to visit each other. For years nothing was
+done. But when, this year, he took the matter up again, he did it in a
+round-about way that won success. He urged that an invitation be sent
+to the leading horsemen of the Wallapais to bring their best horses and
+come and run races with them. The Wallapais accepted the invitation.
+Now was Captain Jim's opportunity for the display of his finesse. He
+casually suggested to some of the most ardent racers that the way to
+beat the Wallapais was to make a race-track just the same as the white
+men did, and, when it was completed, train their horses to run on it
+until they were so familiar with it that, when the Wallapais came, they
+would be able to take all the advantages this additional knowledge
+would give. The suggestion worked like a charm. It was Tom Sawyer's
+woodpile over again. The young men waited on the Kohot, Manakacha, and
+asked permission to cut a road a mile long through the middle portion
+of the canyon. The only place where this could be done was just where
+Captain Jim desired the road. He was appointed to see that the work
+was properly done, and the first few days of my visit were enlivened
+by the echoing roars of the powder explosions that were set off. When
+I went down to the lower part of the village it was over the new and
+completed road, a full mile in length, and well cut out and graded.
+Such a consummation was devoutly to be wished, and while races are not
+an unmixed good, one could tolerate them the easier for the Havasupais
+if they would always be the means of accomplishing such desirable ends.
+
+The Havasupais are far from being dull and stupid, as casual observers
+suppose. They can see the point of things as quickly as some of their
+white neighbors. For instance; I have elsewhere, in my Grand Canyon
+book, told how Silver, Hotouta's fine horse, was given to Mr. Bass.
+This horse has always been an object of envy to some of the young men
+of the tribe. Mr. Bass also bought from Sinyela a red mule of some of
+my exciting experiences. Having once had possession of this mule was in
+itself an overpowering temptation to those Indians, who, in the days
+of Sinyela's ownership, had been permitted to ride it. Consequently
+Mr. Bass was often annoyed by finding, on his return from an absence
+of a few days, that Silver and the mule, one or both, had been taken
+from the pasture and ridden by the Indians. When he completed his
+trail across the river and finally established the ferry that bears
+his name--the only ferry, by the way, across the Grand Canyon, and the
+only one on the Colorado River between Lee's Ferry and the one below
+the mouth of the canyons--he decided to swim Silver and the mule across
+the river and keep them for use on the north side. When this was done
+Chickapanagie was present. With a twinkle in his eye he said: "Bass
+heap sopogie (understand). Havasupai no ride 'em Silvern, and Red Mule
+no more."
+
+There is wide diversity in the attitude different members of the tribe
+hold towards the whites. Some are friendly, others openly hostile
+and ugly, while others merely receive strangers on sufferance as a
+necessary evil, useful for the purchase of baskets and such other
+things as they may have to dispose of.
+
+Manakacha was elected to his kohot-ship because the majority of the men
+were in favor of keeping out the whites from Havasu Canyon, and he was
+ever averse to the white man.
+
+Those, however, who are friendly, are good and true friends, as those
+who knew Hotouta, Spotty, and others who are gone can testify.
+
+Spotty was a genial, kindly soul, with whom I had various dealings.
+He was intelligent and reliable in his intercourse with me, though a
+medicine-man and ready to dispense charms, incantations, and native
+medicines on the slightest pecuniary provocation. On one of my early
+trips to Havasu I negligently overlooked taking a sufficient supply
+of extra films. What an idea! To start on such a trip and forget one's
+camera rolls. There were about thirty exposures left on my film and I
+was sure I should need two hundred and fifty. Indeed, long before I had
+reached the Havasupai village all the roll was exhausted, and no more
+pictures could be taken.
+
+I was disgusted with my own want of forethought, and generally
+disgruntled, when lo! on sight of Spotty the idea occurred as if by
+inspiration: "Why not send Spotty for it?" No sooner suggested mentally
+than I broached the subject. The round trip was a good fifty-five to
+sixty miles, and much of the road up Havasu Canyon, and I must have the
+roll within twenty-four hours. Spotty's eye was on the main chance, and
+he at once expressed his willingness to go provided there was "enough
+in it." "How much you give me?" he inquired. I considered for a while,
+and then with a Pecksniffian air of benignant charity offered him "two
+dollar!" "Al lite, I go! Maybe so I go quick you catch 'em two dollars
+and a half?" he asked. I studied over it awhile before committing
+myself, and then queried "When you start, Spotty?" Looking up towards
+hue-a-pa-a (the man image) on the upper rim of the near canyon wall,
+he pointed. "I go when you see 'em _ha-ma-si-gu-va´-te_ (the evening
+star)."
+
+"When you come back?"
+
+"I come back next day all same time you see 'em _ha-la'-ha_ (the moon).
+Maybe so I come back sooner you see 'em, you give me two dollar half?"
+
+A twenty-four hours' ride on horseback--nearly sixty miles--through
+a solitary country where his only company would be coyotes, mountain
+lions, and other wild animals, and a large portion of it ridden
+in the dark night, for two dollars, with a bonus of fifty cents if
+the trip was made within twenty-four hours--it was not extravagant
+pay, so I cheerfully acceded to his request for the bonus. But now
+came the difficulty of fully explaining to Spotty what I wanted, and
+where he could find it. The tent at Bass Camp was divided into five
+compartments,--two small rooms with canvas walls on either side of a
+long room which ran through the centre of the tent, its entire width.
+Making a plan of the tent on the ground, so, and giving him the compass
+points, I showed that my "all same white man's basket made of leather,"
+viz., my valise, was in the northeast corner of the southwest room. The
+film was in the valise, but I also needed my ruby lamp, so I deemed it
+best for him to bring valise and lamp, which latter was separate. Off
+he went cheerfully and merrily, and two hours before the moon rose he
+was back at the camp with valise and lamp safe and secure. He received
+his bonus and we were both happy.
+
+[Illustration]
+
+Like all other Indians, they used to have an abnormal dread of the
+camera.
+
+One of my Havasupai friends, U-math-ka, thus stated his reasons for
+refusing to be photographed. With graphic gesture of horror and dread
+he said: "If you make my picture I die pretty soon. I look at the Sun.
+He get heap hot. I no breathe. I lie down. I die!" When I assured him
+no possible injury could result, he yielded to my urgent entreaties
+so far as to consent to allow me to make his sun-picture, on the sole
+condition, however, that I did not ask him to look at the camera, or
+to cease talking (he was relating some Havasupai myths at the time).
+His condition was what I desired, for it enabled me to secure the
+accompanying natural and life-like photograph.
+
+In speech the Havasupai tongue is not very musical or agreeable. The
+voices of men and women are soft and sweet, as a rule, and either when
+singing their rude aboriginal songs or those that they have been taught
+at school, they show a natural appreciation of tone that is not usual
+or common. In a sentence the last syllable of the last word is often
+a third higher than the rest of the word. This gives a singularly
+emphatic effect.
+
+The voices of the men are not unpleasant, though generally they are
+thrown too high--head tones--to be agreeable; and as conversation
+increases they often allow their voices to rise to an almost querulous
+note. There is a good deal of the chant about it of a half-musical
+nature.
+
+The women's voices are usually sweet and musical, but the language
+itself does not lend itself to the display of vocal sweetness. It is
+not a "liquid" language. It is full of crooks and twists, gutturals
+and harsh labials, and seems to be ground out in angles with a
+machine-like regularity. In some cases, the women, having imitated
+the querulous tone of some of the men, have developed a harshness
+that is disagreeable. The rapidity with which they learn new words
+is remarkable. Lanoman, one of the present policemen, asked me the
+English of a number of words, and all during the day I heard him
+repeating them over to himself, and seldom would he need correction.
+
+The dress commonly worn by the women consists of a short skirt and
+waist, made of colored calico, and a _si-dram'-a_, which may be
+described as a rude shawl, two corners of which are tied obliquely
+across the chest. When at work this is often slung over one side of
+the body so that one arm is free. Among the Havasupais the si-dram-a
+that is most desired and sought after is one made of four large bandana
+handkerchiefs, with red as the choice of colors.
+
+The men, when I first visited them, seldom wore anything more than the
+breech-clout except in cold weather, but as school influences began to
+permeate the village, blue overalls and the cast-off trousers and other
+clothing of the white man were donned, until now it is a rare sight
+to see a man clothed in any other than the ordinary fashion, though
+the influence of the outside Indians is seen in the Spanish "cut" of
+all home-made garments. Moccasins are the common foot-gear, though
+occasionally a man or woman may be found wearing "civilized" shoes.
+
+Fish, pork, chicken, all kinds of birds and eggs, are tabooed as food
+by the Havasupais, but they eat rats, deer, antelope, rabbit, prairie
+dog, and mountain sheep. They are especially fond of beef, and horse
+and mule meat, no matter how the animals come to their death, are
+esteemed luxuries. They will even eat lizards and lice.
+
+The prickly pear and the fruit of the amole, or hosh-kon, are much
+favored when ripe. The latter is roasted in the coals until the
+outside is completely blackened. A hole is made in this carbonized
+surface to let out the steam, and, when cold, the fruit is eaten as
+a great delicacy. I have often eaten and enjoyed it, though it has a
+sickish-sweet vegetable taste that at first is somewhat unpleasant. The
+pinion nut, sunflower and squash seeds are also regarded as delicacies.
+Practice has made the Havasupais dexterous in eating these husk-covered
+seeds. The novice finds it a wearisome task to hull them, but the
+expert throws a handful of seeds into his mouth, cracks the shells,
+and by skilful manipulation eats the nuts on one side of his mouth and
+expels the shells on the other. When I can do this I shall make a meal
+on pinion nuts, as they are of exquisitely sweet and delicious flavor.
+
+Sunflower seeds, squash seeds, and a variety of wild grass seeds
+and corn are parched by the women by placing them in saucer-shaped
+baskets--or kü-üs´--with hot ashes, and then tossing them up and down
+and to and fro until sufficiently cooked. The seeds are then scooped
+out with the fingers, and ground on a slab of basaltic rock, by rubbing
+one stone over the other. On the occasion of one of my visits, when I
+was the guest of Chickapanagie, I made the accompanying photograph of
+his wife as she thus parched corn in a basket. It was the placing of
+a covering of clay inside the kü-ü, to prevent its burning, that led
+Frank Cushing to the belief that here was the explanation of the origin
+of pottery.[8]
+
+[8] See chapter "Basketry the Mother of Pottery," in "Indian Basketry,"
+by George Wharton James.
+
+Green squash is cooked after being hacked into pieces in an apparently
+reckless but most effective manner. With the squash in one hand,
+the woman takes a large butcher knife in the other and strikes
+indifferently at the squash, turning it around and at different angles
+the while. In a few moments chips, as it were, begin to fall into
+the cooking pot, and after the exterior is cut and hacked in every
+direction the cook begins to slice it into the pot. When well cooked,
+it is eaten without any other improvement than a little salt.
+
+Corn and beans are plentiful with them, and both are as delicious and
+tender as any I have ever tasted elsewhere.
+
+Mescal is one of their chief foods. It is made by them exactly as the
+Wallapais make it. That fibrous portion of the plant that cannot be
+treated in this manner is boiled, and the drink therefrom, when fresh,
+is a sickish-sweet liquid, that, however, might soon become agreeable.
+This liquid is of a dark brown color, and when boiled for a long time
+becomes a species of thin molasses.
+
+The Havasupais know no process of fermentation so far as I have been
+able to learn, and the elders of the people long objected to the coming
+of the white man because one of the bad things he brought to the Indian
+was whiskey and other intoxicants.
+
+Quail and ducks abound in various parts of the Havasu Canyon region.
+Even to this day many of the latter are shot, for sale to the white
+man, with the arrow instead of the gun. The Havasupais claim that the
+arrow is far less liable to scare away the flock than is the loud
+report of a gun, so they keep up their practice with the antiquated bow
+and arrow, and some of them show wonderful skill in their use. I have
+often placed a ten-cent piece in a notched stick and enjoyed watching
+the young men as they fired their arrows at it at a distance of fifty
+paces. Their skill was such that on one occasion I lost a dollar thus
+within half an hour.
+
+At one time in February I found the canyon alive with quail, the
+whirring of whose wings met us on every hand as we rode along from hawa
+to hawa.
+
+I am told there is no fish in Havasu Creek above Mooney Falls, but
+from the base of this fall on to the river both large and small fish
+are abundant. I rather doubt this, as on the occasion of my attempt to
+reach Beaver Falls down the course of the creek from Mooney Falls I saw
+no fish, nor signs of any.
+
+One of the Havasupais tells me that mountain sheep may be seen on the
+northern rim of the Grand Canyon in small bands. When the snow is deep
+upon the Buckskin Mountains and the Kaibab Plateau they descend to
+the more temperate regions of the canyon where grass may be found in
+plenty, and then the Paiuti and Paieed Indians kill them, drying the
+flesh for later use. This they do regardless of a territorial law,
+which forbids even an Indian killing mountain sheep at any time. The
+Indian regards his as a prior right, existing long before there was any
+territorial legislature, and he acts accordingly.
+
+Mountain lions, wildcats, lynxes, coyotes, badgers, deer, and antelope,
+with an occasional mountain sheep and bear, are the larger quarry of
+the Havasupai hunters. The deer and antelope they find in the open
+grassy glades of the forests on the canyon rim and reaching towards
+the desert. The other game is generally found in the recesses of the
+canyons or on the slopes of the far-away mountains of Hue-han-a-patch-a
+(the San Franciscos), Hue-ga-wool-a (Williams Mountain), or
+Hue-ga-da-wi-za (Red Butte).
+
+Some of the skins are dressed with the hair on and are used for
+clothing, as sleeping mats, or are sold to the travellers at the trains
+or traded at the stores on the railway. But many of the better skins
+are carefully tanned and dressed and converted into buckskins, as
+before stated.
+
+This, indeed, is one of their staple articles of trade, good buckskins
+fetching as high as five dollars and even ten dollars cash. I have
+several times seen a blanket for which I had offered eight dollars or
+ten dollars readily exchanged for a simple buckskin, and it is not an
+unusual occurrence to note a trade where a fair Navaho pony is given
+for a large and well-dressed skin.
+
+The outside Indians that the Havasupais are familiar with are the
+friendly Wallapais, whom they call their cousins, the Hopis and the
+Navahoes. They have often had wars with the hated Mohaves, Apaches, and
+Paiutis. The Chemhuevis, Pimas, and Maricopas are their distant, little
+known, but accepted friends. Far-away Zuni is Si-u, and still farther
+Acoma is Ac-o-ca-va, and though intercourse with the people of these
+villages is rare, it has always been friendly.
+
+For the grazing and watering of their horses and other stock each head
+of a family has a certain region allotted to him, over the boundaries
+of which he may not allow his stock to wander, except when removing
+them or by special permission. Manakacha, the head Kohot, takes the
+range formerly owned or controlled by Captain Navaho, the late Kohot,
+viz., the region of Black Tanks. Rock Jones (the chief medicine-man)
+has Topocobya Canyon and the plateau above as far as the other side
+of the Grand Canyon towards the Mystic Spring Trail, where begins the
+territory of Vesna, Captain Burro, and Chickapanagie. This includes
+the south banks of the Grand Canyon towards the Little Colorado River
+and including the Mystic Spring, the Bright Angel, the Grand View,
+Hance's old and the Red Canyon Trails, in the neighborhood of which,
+for centuries, the Havasupais have been descending. Indeed, it was
+the Havasupais who made the "Indian Gardens" that are so charming a
+feature of the Bright Angel Trail. Sinyela has the upper part of Havasu
+Canyon reaching to Bass's camp at the Caves, named by the Havasupais
+Wai-a-mel. Uta and Waluthama have the lower portion of Havasu Canyon,
+around to the head of Beaver Canyon and all the territory on the south
+side as far as Hack-a-tai-a--the Colorado River.
+
+Thus there are no disputes arising over the wrongful pasturage of
+stock, as each Indian regards himself as bound by the strictest ties
+of honor not to deviate from these established and long-observed
+boundaries.
+
+As I have before stated, the Havasupais at one time owned the whole
+of the Kohonino Forest region and also the trails into Hack-a-tai-a
+(the Grand Canyon). From time immemorial they have hunted from Havasu
+(Cataract) Canyon to the Little Colorado, and, of course, have had
+access to the water pockets, or rock tanks, in which rain water
+accumulates all along this dry and springless region. In talking
+with one of the Indians recently he asked me if the Great Father
+at Washington could do nothing for him and his people so that they
+might still continue to use the water pockets of their ancestral
+hunting-ground. He said, "You sabe Ha-ha-poo-ha (Rain Tank) and
+Ha-wai-i-tha-qual-ga (Rowe's Well) and Ha-ga-tha-wa-di-a (the water
+hole near Hance's Camp) and Ha-ha-i-ga-sa-jul-ga (Red Horse Tank),
+Havasupai use these water holes when him go hunt deer and antelope.
+Now white man him come and say, 'D-- you, you get away. I've got no
+water for any blanked Indian.' We no catch 'em water, we no go hunt,
+and we no go hunt we no catch 'em deer and antelope and jack rabbit,
+and by-em-by our squaws and boys and gels go heap hungry. Maybe so you
+see 'em Great Father at Washington and you tell him, and ask him what
+Havasupai do."
+
+
+
+
+CHAPTER XVI
+
+THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS
+
+
+The Havasupais do not occupy a high place in the scale of religious
+life. They are very different from the Hopis and Navahoes. They have
+few ceremonies, few prayers, and few ideas connected with the world of
+spirits. If evil comes upon them they seek to propitiate the power that
+caused it. They dance and pray. But there is no system, no recurrence
+of elaborate ceremonials year after year. Indeed, the only regular
+dance that I have personally seen is that of the annual harvest, and
+that is occasionally omitted. The Sick Dance, as its name implies, is
+for the purpose of healing the sick.
+
+On the second night of my first visit to the Havasupais my companions
+and I were invited by Hotouta to accompany him to one of these harvest
+thanksgiving dances. It was a wild and fantastic scene. Gathered
+together in a circular enclosure, the fence made of willow poles bound
+together with withes of the same tree, were between one hundred and
+two hundred Indians of both sexes in any and all manner of dress and
+undress. Three or four bonfires added to the weirdness by throwing
+peculiar lights and shadows upon the countenances of those present. At
+times there was a silence which became almost solemn in its intensity,
+and then talking and chattering broke out again, as if the sound of
+their own voices helped, in some measure, to relieve the painfulness
+of the solemnity of this not-very-welcome religious ceremonial. I was
+actually gazing upon the preparations in progress for the sacred peach
+dance. One by one the notables of the tribe were pointed out to me.
+There stood Kohot Navaho in proud solitariness, eyeing the preparations
+with a moodiness which became his serious and taciturn nature. Not a
+thing of importance passed his eye. His keen powers of observation
+took in the frivolity of certain young Havasupai belles as well as the
+actions of the Chemehuevi Indian who was to be director of the music
+of this religious festival. By his side stood his second son, who, in
+gentle and mellifluous speech was talking to those with whom he came in
+contact. Hotouta, the second chief, was by my side, acting as guide,
+chaperon, and instructor in the mysteries. Here was his daughter, a
+fine buxom lass of sixteen summers, with merry, laughing eyes, saucy
+lips, thick black hair, cut with the usual deep fringe on her forehead,
+and a voice that would have been the fortune of an American girl who
+desired a place on the operatic stage. Yonder stood Ha-a-pat-cha, a
+fine athletic fellow with muscles of steel and a chest like that of an
+ox, whose only costume was the gee-string. He marched to and fro as if
+consciously proud of his fine figure, came up at a call from Hotouta
+and seemed to be highly pleased with his introduction to us, although
+there was an air of condescension in his handshake which suggested that
+I was the honored person. Perhaps I was! _Quien sabe?_
+
+Near by stood Mr. Bass and a special commissioner sent by the United
+States Indian Department to report on the condition of the Havasupais,
+and seek to gain their consent to send their children to the Indian
+school at Fort Mohave.
+
+I was too tired that night to stay long. So after an hour's
+watching I returned to Hotouta's hawa, stretched myself out on the
+sand--_outside_--in my blankets, and was soothed to sleep by the
+monotonous chant of the dancers.
+
+Next day, in a burst of frolicsomeness I exclaimed to my friend, who
+was commonly called Tom by the whites:
+
+"Hotouta, why you no let me dance, all same Havasupai?"
+
+It never entered my comprehension that Tom would regard the remark with
+serious attention, hence my astonishment can better be imagined than
+described when thoughtfully he turned to me and said:
+
+"Maybe so! Me no know! Maybe so Havasupai no like 'em you dance. Maybe
+so they all same like 'em! I see pretty soon."
+
+"Pretty soon" he came back with a cheery "All right! Navaho say you
+dance. Havasupai like 'em you!"
+
+Here was a fine predicament! I had never danced a step in my life.
+In the few ball-rooms I had visited I had been a "wall flower." But
+in this case I had provoked the invitation myself, so, after a brief
+mental struggle, as gracefully as possible I accepted the consequences
+of my own rash speech.
+
+When the hour arrived I placed myself under the hands of Hotouta,
+Yunosi his squaw, and their daughter, in order that I might be properly
+and appropriately apparelled for the occasion. The first salutation
+somewhat daunted me. Tom said, "You catch 'em white shirt!" The only
+white shirt I had was a night robe which had done service to such an
+extent that I had placed it in my saddlebags when we left civilized
+regions for the purpose of wrapping up specimens of rock to take home.
+Its "whiteness" may have been somewhat of a memory. But I brought it
+forth, and waited anxiously for Hotouta's approval. He was delighted,
+and I felt reassured.
+
+When it was donned, and a pair of blue overalls, I was ready to receive
+the painted lines of sub-chieftainship on my face, and the eagle plume
+in my hair.
+
+Then, in solemn dignity, we started down, Indian file, for the dance
+ground. At least Hotouta and I were dignified, while behind us Mr.
+Bass and the special Indian Commissioner were making frantic endeavors
+to hold in their laughter at the rude and brutal (!) jokes they were
+making at my expense. We had not proceeded far before Hotouta stopped
+me and with solemn face said: "You dance, you no laugh. Havasupai no
+like 'em you laugh!" I promised to be "as sober as a judge," and not
+laugh, and again we proceeded, to be stopped once more by Hotouta, who
+explained with perfect seriousness: "Maybe so you dance heap harnegi.
+Havasu squaw, she like 'em you. You catch 'em one squaw. Then you dance
+more and maybe so you catch 'em two squaw. She come, all same" (and
+here Hotouta illustrated how the squaw might come and separate me from
+my male companion to right or left, and take my hand in the fashion
+afterwards described). "She take your hand, all same. You no nip. She
+no like 'em you nip." I promised not to "nip," and with satisfaction
+Hotouta now led the way to the dance ground.
+
+After a formal introduction to all the chiefs and their approval given
+to my being accepted as Hotouta's brother and a fellow chief with him
+in the tribe of the Havasupais, the dance began. This is how it was
+conducted.
+
+The "evangelist" sang over a strain of a new song. A dozen or so of the
+leaders took it up, and as soon as they were fairly familiar with it,
+the others joined in. Then the women took a hand, literally as well as
+figuratively, for they came in and separated the men, interlocking the
+fingers, midway between the first and second knuckle joints, standing
+shoulder to shoulder, and enlarging the group until a complete circle
+was formed. Then, with a side shuffling motion, moving one foot to the
+left and following it rapidly but rhythmically with the other, the
+while lustily and seriously singing the song they had just learned, the
+dance continued,--a dull, monotonous, sleep-producing ceremony, until
+the onlooker was awakened by manifestations he little expected to see
+at an Indian thanksgiving dance. Very often it occurs that women of the
+tribe are affected with a somewhat similar excitement to that which
+seizes the negro when he has "the power." With a shriek, the woman
+hysterically leaps within the circle made by the dancers, and howls
+and shouts and dances and jumps, and then, perhaps, throws herself in
+a heavy stupor upon the ground. Some will run to the centre post, and,
+hanging on with one or both hands, will swing rapidly around until they
+fall exhausted to the ground. When the male members tire of seeing
+these excitable females upon the ground, they unostentatiously step up
+to the prostrate figures, seize their long thick hair, swing it over
+the shoulder, and thus proceed to drag the now exhausted women to the
+fires, where friends of their own sex attend them until they "come to."
+
+And what did all this ceremony mean?--for to the Havasupais it was a
+ceremony, performed with as much dignity as we perform our religious
+services in church or cathedral. While I was dancing Hotouta was giving
+an explanation to Mr. Bass. Each year this dance is performed as an act
+of highest devotion to gain the approbation of "Those Above." The Peach
+Dance is the "harvest thanksgiving" dance--when thanks are made for the
+gifts of the past and prayers are offered for the needs of the future.
+
+The leader of the singing was a Chemehuevi Indian,--a tribe located
+west of the Wallapais and living mainly on the California side of the
+Colorado River.
+
+He was a regular "evangelist" amongst the Indians,--a native Moody, and
+gifted enough, musically, to perform the part of Sankey or Excell. His
+harangue on this occasion was an unusually fervent oration, especially
+cutting to Hotouta, for he was one of the chief objects of the
+"evangelist's" vituperation and abuse. In fact had Hotouta been a white
+man he would have gone away saying the preacher was "horribly personal
+and disgracefully abusive" to the leading members of his congregation.
+He explained that the reason the tribe had lost so many of its members
+last year by the dread "grippe" was because of their levity. They had
+laughed too much, gone hunting and visiting white men's camps when
+they ought to have been dancing. They were allowing the white man
+to laugh them out of the traditions of their forefathers. Then he
+especially denounced all friendliness to the whites, and singled out
+Hotouta, Chickapanagie, Spotted Tail, and one or two others who had
+been the leaders in thus countenancing the whites, and administered
+to them severe rebukes. After this, referring to the offer of the
+whites to give them farming implements, food, etc., if they would send
+their children to the Indians' school at Mohave, he urged his hearers
+to listen to no such proposals. He said in effect: "Don't send your
+children to the school of the white man. If you do they will grow up
+with the heart of the white man, and the place of the Havasupai will
+know them no more. Your tribe will be broken up, and then the white
+man will come and take possession of your canyon home where the stream
+ever flows and sings to the waving of willows by their side. He will
+rob you of your corn-fields and of your peach orchards. No longer will
+the place where the bodies of your ancestors were burned be sacred to
+you; your hunting-grounds are now all occupied by him, the deer and the
+antelope have nearly disappeared before his rifle, and he is hungry
+to possess the few things you still have left. This offer is a secret
+plot against you. He thinks if he cannot drive you out he will seduce
+you out, and this school is the offer he makes to you, so that he can
+get your children into his hands. There he will teach them to make fun
+of you; to despise your method of living; your houses, your food, your
+dress, your customs, your dances will all be ridiculed by him, and
+so you will lose the favor of 'Those Above,' and you yourselves will
+soon die and your name and tribe be forgotten." In other words, he
+endeavored to make it perfectly clear to the assembled Havasupais that
+the school proposition was a white man's scheme--a dodge--to get their
+children away so that eventually they--the whites--might claim the
+Havasu Canyon for themselves.
+
+Thus he exhorted time after time, and, after each sermon, sang out,
+line for line, a new song that he desired them to learn. At first
+he alone sang, then Navaho and a few of the older ones took up the
+strain, and soon all joined in. Then the dance began, and continued
+with unabated zeal and fervor until the "missioner" gave the signal for
+rest. Then, after another harangue, another song was learned, another
+dance performed, and so on, _ad libitum_.
+
+The state of mental exaltation or frenzy, not unlike those peculiar
+manifestations of the negroes at revival meetings, the Shakers, "having
+the power" etc., is not uncommon among the Havasupais. At the Thapala
+Dance I have seen three women almost simultaneously suddenly dart
+from different parts of the dance circle, and hysterically shrieking,
+yelling, and singing, foaming at the mouth, tearing their hair, falling
+down with violence, and with appalling disregard to the injury to their
+own bodies dash against each other, or on the great central tree trunk,
+which stands like a flagpole in the centre of their dance corral,
+yield to this uncontrollable frenzy, and remain under its influence
+for an hour or more. During the whole time of their ecstasy, the dance
+continued uninterruptedly, except when one of the frenzied women dashed
+towards the dancers as if to escape the circle. Then the man nearest
+by rudely took her by the arms, body, or shoulders and thrust her,
+shrieking, back into the centre of the circle.
+
+Yunosi gained her present name because of her occult powers and
+frenzied visions. After Hotouta's death she would occasionally wake
+up and cry out that she saw the spirit of her husband, "Tom, heap
+big Supai chief." And, strange to say, in these exalted moments she
+invariably spoke in the crude English her husband had taught her and
+of which she was very proud. Pointing into vacant space, with glaring
+eyes and excited voice, she would declare that she saw "Big chief Tom.
+He come back to see me. O Tom! Tom! I see you." Then turning to her
+friends and others around, she would shriekingly ask, "You no see? You
+no see?" And thus she gained her name, Yunosi.
+
+Thinking that perhaps the Havasupais used some herb, drug, or
+intoxicant, similar to opium, hasheesh, or the stramonium (jimson-weed)
+which the Navahoes use to produce similar frenzies and visions, I
+took some of this, which they call smal-a-ga-to-a, and asked several
+if they ever used it. In every case the answer was a sharp "No!
+Han-a-to-op-o-gi," and one Havasu informed me it was "very bad. All
+same white man's whiskey." Indeed, such has been the excellent teaching
+they have received from their ancients, and the tenacity with which
+they, as a people, have adhered to it, it may be safely affirmed that
+the Havasupais use no noxious drug, or fermented or intoxicating
+liquor, and that they do not know any processes by which they can be
+made.
+
+The ways of the Havasupai medicine-men are similar to those of fakirs
+in all lands and ages. I have seen Rock Jones, after examining a
+patient, jump up and excitedly exclaim: "I can see into your head
+and all through your brains; down your throat and into your stomach,
+through your kidneys, bladder, and intestines, and you are sick, very
+sick, very heap sick. But I am a good medicine-man. I can cure you
+sure, I can cure you quick. But you must promise to give me five
+dollars. Don't forget I must have five dollars."
+
+[Illustration: ROCK JONES, LEADING MEDICINE MAN OF HAVASUPAIS.]
+
+[Illustration: SINYELA, WITH ESUWA, GOING FOR WATER.]
+
+In one case with which I was familiar, the medicine-man declared that
+the heart of one sick man had gone away to the topmost peak of one of
+the canyon walls. It would cost several dollars to charm it back, but
+he could do it. Yielding to the pleadings of the man without the heart,
+he began to exercise his charms and incantations, and the next day he
+came in and declared he had seen it return during the early morning
+hours, and his patient would recover. His prognostication was correct;
+the man was soon well and strong, and paid his six-dollar fee for
+having his heart returned to him, with due gratitude and thankfulness.
+
+Another man who had been on the trail of some runaway horses had become
+overheated and was attacked severely with cholera morbus. He was
+brought into the village nearly dead, his pains increased by a terrible
+soreness in his back, caused by severe vomitings. The medicine-man
+gave him a large dose of red pepper, and, after sucking the flesh of
+his stomach, bowels, and back, rubbed the body of the sick man with
+red pepper, and then began his incantations. Soon he declared that a
+Wallapai doctor who hated the Havasupais had left a long white rope
+on the trail over which the sick man passed, and that it was this
+charmed rope which had entered his body and caused the sickness. On
+the promise of a fee of several dollars, he expressed confidence that
+the rope could be successfully taken from the invalid, and that its
+removal would be followed by immediate recovery. After a little time
+had elapsed, the crafty charlatan produced a long white rope, which he
+said his skill had extracted. Needless to add, the patient recovered,
+and to this day extols the wonderful skill and power of his physician.
+
+Of late years a large number of Havasupais have been carried off with
+a bilious fever, with marked malarial symptoms. The usual indifference
+in the earlier stages of the disease gives way later on to frantic
+sweatings and appeals to the medicine-man, who comes and sings and
+seeks by his incantations to remove the evil something within the
+patient that causes the disease. If the sick person is daring enough to
+apply to the agency teacher for medicine, he knows that he no longer
+need expect any help from the medicine-man, whose curses will follow
+him to the world of doom. As in the world of civilization there is
+jealousy, sharp and keen, between the schools of medicine, so do the
+Havasupai medicine-men resent any innovations upon their time-honored
+customs.
+
+Here, as elsewhere, one man's skill and reputation is oftentimes
+maintained by pulling down that of another. Dr. Tommy used to be a
+fairly successful medicine-man, but once, during a fearful epidemic
+of grippe, several children died under his ministrations. It was soon
+noticed that those parents whose children had been treated by another
+medicine-man were active in spreading the report that "they believed
+Dr. Tommy had killed the children by giving them coyote medicine." And
+this "tommy-rot" killed him as a medicine-man, for, though he was never
+brought to any trial on account of this charge, he was shunned and
+ostracized, and in very rare cases is ever called upon to exercise his
+medical powers.
+
+There are now three medicine-men in the tribe, the chief of whom
+is Rock Jones, whose Havasupai names are suggestive. They are:
+Pa-a-hu-ya´ and In-ya-ja-al´-o, the former signifying "black," the
+other "the rising sun." At-nahl, whose name means a "sack," is the
+second in importance, and the youngest is Ma-tō-mā´, commonly
+known as Bob. I have just asked Lanoman which is the best medicine-man
+of the three, and his reply when I asked "Who makes the sick people
+well the quickest?" was: "All same. All no good. All make people dead
+pretty quick!"
+
+Death is supposed to be, in every case, the departure of the spirit
+from the body, and when the sick person is approaching death the
+friends and relatives, led by the medicine-man, will often sit around
+the invalid and sing their petitions to the departing spirit in the
+hope that it may be led to repent and return to the body. If the
+patient recovers, the medicine-man takes the credit (and what pay he
+can get) for the return of the spirit, and goes about in high feather,
+recounting to all he meets the new instance of his wonderful and occult
+power.
+
+One of the greatest insults that can be offered to the friends of a
+dead Havasupai is to refer to him. The reason given to me for this is
+that whenever a thought is sent after a dead person it either prevents
+his spirit continuing the journey to Shi-pa-pu, or leads him to desire
+to return to earth, neither of which are good for a Havasupai.
+
+One of the school teachers informed me that she once, in reconvening
+the school after a holiday, read out the name of a child that had
+recently died. The moment the name was pronounced several of both
+boys and girls burst out, some into a wild wailing and others into
+fierce and angry denunciations of the wicked white woman who had thus
+arrested the spirit of the deceased on its journey to the underworld.
+
+The last night of our first visit the Havasupais had a Sick Dance. When
+one of their number is very sick or about to die, the medicine-man
+summons the principal men and women of the camp to dance around him, in
+the hope of driving away the disease. It so happened that during our
+visit one of the young bucks was very sick, and a dance was ordered
+for Saturday evening. It was quite a distance away from our camp, and
+Vesna, whose guest we were that night, informed us that we would not be
+welcomed. The welcome would have been overlooked but for our need of
+rest, and as it was a mile or two away, it was decided not to attend,
+although we could hear the incantations at intervals during the night.
+The dance, however, was similar to such dances elsewhere. The sick man
+was placed in the open air and a circle formed around him, while a
+slow and solemn dance was engaged in by those in the circle, and all
+participated in the chanting of an incantation. This was kept up during
+the entire night, the voices of the singers at times pitched to a very
+high key. As soon as one in the circle grew tired, he dropped out and
+another took his place, but the dance and chant never ceased. If a sick
+man survives the noise and din and wakefulness of this until morning,
+it is probable that his vitality will carry him through, and he will
+recover.
+
+If death is thought to be certainly near, the best clothes of the
+wardrobe are brought out and placed upon the dying person. A woman's
+best dress is not too good for her to die in, and a man's finest
+garments, even to the broadcloth cast-off "Prince Albert" received
+through the kindness of some white friend in the East, is deemed the
+only appropriate gear in which to meet the dread summons to Shi-pa-pu.
+When life is extinct the dressed-up body is wrapped in the best
+blanket the hawa affords, and is then ready for the period of wailing
+and mourning. Relatives and friends of the deceased come and sit in
+the hawa, and as the spirit moves them they raise their voices in
+lamentation, or, singing the bravery, the daring, the good deeds of
+the deceased, ask for him a safe journey to the dread secret places
+of the underworld. Nothing can be more doleful than to hear these
+sad lamentations in the dead of the night. All is still, except the
+never-silent stream which steadily keeps up its murmur as it flows over
+the stones. Otherwise the very Angel of Silence seems to be brooding
+over the scene, for the babble of the creek merely accentuates the
+nearly perfect stillness. Suddenly a loud, long, minor wail rises from
+the hawa in the midst of the willows, and one feels that he can see the
+sound ascend to the heights of these enclosing walls, striking here and
+there, and then rebounding to opposing walls, until the canyon is full
+of voices, wailing one against the other and making a spirit chorus of
+infinite sadness and distress. The imagination unconsciously suggests
+that these echoing wails are the sympathizing spirit voices of men and
+women--former inhabitants of this canyon of the willows--who have come
+to weep with those who weep for their dead loved ones.
+
+There is no fixed period for this wailing, but as soon as it is
+satisfactorily concluded the body is tenderly thrown across the
+best horse owned by the deceased, if a man,--or ridden by her, if
+a woman,--and, accompanied by other animals conveying some of his
+or her most desirable treasures, is taken to the burial or burning
+ground. Prior to the advent of the white man the Havasupais practised
+cremation, and between Bridal Veil and Mooney Falls, and also on the
+rim of the Grand Canyon, at a place since named Crematory Point, the
+remains of scores of burned bodies of men and women and also of horses
+were recently to be seen. For it was deemed of the greatest importance
+to give the spirit of the deceased the spirit of his dead horse, upon
+which he might ride to the dark abode of the underworld. Before it was
+burned, the horse must be strangled, and this was done by tightly tying
+a strip of wet buckskin around his neck, and, as it dried, it rapidly
+contracted and thus strangled the doomed animal. Then both human being
+and animal were burned.
+
+But even this was not considered a sufficient offering to the powers of
+the dead. Returning to the village, a peach tree in the orchard of the
+dead man was cut down that it might also be "dead" and thus accompany
+its owner to the spirit world and give him its refreshing fruit
+there. On the death of a chieftain or great warrior, several peach
+trees--thapala--are cut down.
+
+Of late years, however, these customs of cremation, strangling of
+horses, burning of treasures, and cutting down of peach trees have
+not been as universal as formerly. Hotouta, the oldest son of Kohot
+Navaho, the last of the old chiefs, had great influence with his
+people, and Mr. Bass succeeded in convincing him of the extravagant
+folly of thus wasting on the dead, to whom the sacrifices were of no
+benefit, that which could be of so much use to the living. Consequently
+his influence materially helped to change the custom from cremation to
+ground interment. Later, after Hotouta's death, when several families
+had gone back to the old habit of cremation, others exercised their
+influence with the Havasupais to lead them to abandon the old custom.
+These endeavors were all effective to a large extent, and, when Captain
+Navaho, the last great Kohot the Havasupais will ever have, died in
+1898, he was buried instead of being cremated. Late in 1897, however,
+the son of Sinyela died, and though in many things Sinyela is one of
+the most progressive of the Havasupais, he and his brother took the
+boy's body across a horse, tied an axe to the corpse, and started up
+the canyon towards Topocobya. When they returned the axe had been used,
+the horse was strangled, and burned bones of human and equine bodies in
+a side gorge attest the hold the old superstitions and customs still
+have upon the Havasupai mind.
+
+And again in the summer of 1899--May or June--when the daughter of
+the present Kohot and wife of Lanoman (another son of Sinyela) died,
+Lanoman felt that nothing short of the old and time-honored method of
+cremation would be suitable for the daughter of the new chief and the
+wife of so smart and bright an Indian as himself. For Lanoman knew more
+English, perhaps, than any other Havasupai, and was afflicted with the
+not uncommon complaint of great self-esteem and conceit. Accordingly,
+the body was clothed in the finest blankets of the wardrobe, and many
+precious things were taken with it to the Havasu Canyon below Mooney
+Falls. Tenderly the body was lowered down the already nearly useless
+ladder, and after suitable wailing, the funeral pyre was built, the
+body placed thereupon, more wood heaped around and over the body,
+and then the whole fired. When the body was destroyed, the mourners
+returned, kicking down the upper portion of the ladder as they did so,
+that no other Havasupai should be burned there, and also that no white
+foot should again desecrate the sacred precincts of the lower Havasu
+Canyon. Then, that the favorite horse of the woman thus honored after
+her death should follow her to the underworld, it was taken to the
+edge of the plateau above, from which the descent to Bridal Veil and
+the upper portion of Mooney Falls is made, the wet strip of buckskin
+tied around its neck, and, as the cord dried and tightened, and the
+poor animal began to reel and totter in its death struggles, it was
+given a push, tumbled over the edge, and--instead of descending to the
+lower canyon at the foot of the Falls where the burned body was--fell
+on the shelves of limestone accretions which terrace the canyon at the
+side of the Falls, bounded from one terrace to another, and then, to
+the infinite disgust of the mourners, lodged there. And there it still
+remains--or what is left of it, for, as I passed by in July, 1899,
+though I could not see the animal, the frightful odor of the carrion
+ascended to the very heavens.
+
+
+
+
+BIBLIOGRAPHY
+
+
+On the Navahoes consult the full list prepared by Professor Frederick
+Webb Hodge in Washington Matthews' "Navaho Legends," published by
+Houghton, Mifflin & Co., for the American Folk-Lore Society.
+
+COUES, ELLIOTT.
+
+On the Trail of a Spanish Pioneer. The Diary and Itinerary of Francisco
+Garcés in his Travels through Sonora, Arizona, and California. 2 vols.
+Francis P. Harper, New York, 1900.
+
+DORSEY, GEORGE A., AND VOTH, H. R.
+
+The Oraibi Soyal Ceremony. (Field Columbian Museum, publication 55,
+Anthropological Series, Vol. III, No. 1. 59 pages and many plates.)
+
+FEWKES, JESSE WALTER.
+
+Preliminary Account of an Expedition to the Pueblo Ruins near Winslow,
+Arizona, in 1896. (In Smithsonian Report for 1896. Pages 517 to 539.)
+
+Preliminary Account of Archæological Field Work in Arizona in 1897. (In
+Smithsonian Report for 1897. Pages 601 to 603.)
+
+Two Ruins Recently Discovered in the Red Rock Country, Arizona. (In
+American Anthropologist, August, 1896. Pages 263 to 283.)
+
+Pueblo Ruins near Flagstaff, Arizona. (In American Anthropologist, N.
+S., Vol. II, 1900. Pages 422 to 450.)
+
+A Suggestion as to the Meaning of the Moki Snake Dance. (In Journal of
+American Folk-Lore, date unknown. Pages 129 to 138.)
+
+The Owakulti Altar at Sichomovi Pueblo. (In American Anthropologist, N.
+S., Vol. III, 1901. Pages 211 to 226.)
+
+An Interpretation of Katchina Worship. (In the Journal of American
+Folk-Lore, April-June, 1901. Pages 81 to 94.)
+
+The Pueblo Settlements near El Paso, Texas. (In American
+Anthropologist, N. S., Vol. IV, No. 1, 1902. Pages 57 to 95.)
+
+The New Fire Ceremony at Walpi. (In American Anthropologist, N. S.,
+Vol. II, No. 1, 1900. Pages 80 to 138.)
+
+Property Rights in Eagles among the Hopi. (In American Anthropologist,
+N. S., Vol. II, 1900. Pages 690 to 707.)
+
+Tusayan Flute and Snake Ceremonies. (In Nineteenth Annual Report Bureau
+of American Ethnology, 1901. Pages 957 to 1011.)
+
+Archæological Expedition to Arizona in 1895. (In Seventeenth Annual
+Report Bureau of American Ethnology, 1898. Pages 520 to 744.)
+
+Snake Ceremonials at Walpi. (Vol. XIV. of Journal of American Ethnology
+and Archæology. Houghton, Mifflin & Co., Boston, 1894. In this volume
+is a carefully prepared bibliography on the Snake Dance (see pages 124
+to 126) which is too lengthy to be reproduced here and to which the
+student is referred.)
+
+GARCÉS, FRANCISCO.
+
+Diary and Itinerary, translated by Elliott Coues. (See Coues.)
+
+HOUGH, WALTER.
+
+Environmental Interrelations in Arizona. (In American Anthropologist
+for May, 1898. Pages 133 to 155.)
+
+JAMES, GEORGE WHARTON.
+
+In and Around the Grand Canyon. Little, Brown, & Co., Boston, Mass.,
+1900.
+
+Indian Basketry. Henry Malkan, New York, 1901.
+
+The Havasupai Indians and their Cataract Canyon Home. (In Good Health,
+Battle Creek, Mich., August, 1899. Pages 446 to 456.)
+
+The Industries of the Navahoes and Mokis. (In Good Health, June, 1899.
+Pages 315 to 322.)
+
+The Pueblo Indians and their Prayer Spring. (In Good Health, July,
+1899. Pages 379 to 384.)
+
+The Snake Dance of the Mokis. (Two articles in Scientific American, New
+York, June 24, 1899, and September 9, 1899.)
+
+Scenes of Spanish Occupancy in our Southwest. (In American Monthly
+Review of Reviews, July, 1899. Pages 51 to 59.)
+
+Discovery of Cliff Dwellings in the Southwest. (In Scientific American,
+New York, January 20, 1900.)
+
+What I Saw at the Snake Dance. (In Wide World Magazine, London,
+January, 1900. Pages 264 to 274.)
+
+Harvest Festivals of Some of our Southwestern Aborigines. (In Good
+Health, October, 1899. Pages 583 to 589.)
+
+Moki Fashions and Customs. (In Good Health, November, 1899. Pages 641
+to 647).
+
+Types of Female Beauty among the Indians of the Southwest. (In Overland
+Monthly, San Francisco, Cal., March, 1900. Pages 195 to 209).
+
+Some Indian Women. (In New York Tribune Supplement, April 8, 1900.)
+
+The Fire Dance of the Navahoes. (In Wide World Magazine, London,
+September, 1900. Pages 516 to 523.)
+
+The Hopi Basket Dance. (In New York Tribune Supplement.)
+
+Indian Madonnas. (In New York Tribune Supplement, December 23, 1900.)
+
+Indian Pottery. (In House Beautiful, Chicago, April, 1901. Pages 235 to
+243.)
+
+Down the Topocobya Trail. (In Wide World Magazine, London, April, 1901.
+Pages 75 to 80.)
+
+Indian Basketry. (In Outing, New York, May, 1901. Pages 177 to 186.)
+
+The Storming of Awatobi. (In the Chautauquan, Cleveland, O., August,
+1901. Pages 497 to 501.)
+
+The Art of Indian Basketry. (In the Southern Workman, Hampton, Va.,
+August, 1901. Pages 439 to 448.)
+
+Indian Basketry in House Decoration. (In the Chautauquan, Cleveland,
+O., September, 1901. Pages 619 to 624.)
+
+Moki and Navaho Indian Sports. (In Outing, New York, October, 1901.
+Pages 10 to 15.)
+
+Indian Pottery. (In Outing, New York, November, 1901. Pages 154 to 161.)
+
+The Hopi Indians of Arizona. (In Southern Workman, Hampton, Va.,
+December, 1901. Pages 677 to 683.)
+
+The Collecting of Indian Baskets. (In the Literary Collector, New York,
+January, 1902. Pages 103 to 109.)
+
+Some Indian Dishes. (In American Kitchen Magazine, Boston, Mass.,
+January, 1902. Pages 129 to 133 and frontispiece.)
+
+The Indians and their Baskets. (In Four Track News, New York, February,
+1902. Pages 77 to 79.)
+
+Indian Blanketry. (In Outing, New York, March, 1902. Pages 684 to 693.)
+
+LUMMIS, CHARLES F.
+
+Across the Continent. (Scribner's.)
+
+A New Mexico David, and Other Stories. (Scribner's.)
+
+The Land of Poco Tiempo.
+
+The Man that Married the Moon.
+
+All the volumes of "Land of Sunshine," now "Out West," of which he is
+Editor, published in Los Angeles, Cal.
+
+MATTHEWS, WASHINGTON.
+
+Navaho Legends. (The American Folk-Lore Society. In this volume
+Professor F. W. Hodge has a full bibliography on the Navahoes.)
+
+MINDELEFF, COSMOS.
+
+Navaho Houses. (In Seventeenth Annual Report Bureau of American
+Ethnology, 1898. Pages 475 to 517.)
+
+PEPPER, GEORGE H.
+
+The Navaho Indians. An Ethnological Study. (In Southern Workman,
+Hampton, Va., November, 1900. 7 pages.)
+
+The Making of a Navaho Blanket. (In Everybody's Magazine, New York,
+January, 1902. Pages 33 to 43.)
+
+POWELL, J. W.
+
+The Lessons of Folk-Lore. (In American Anthropologist, N. S., Vol. II,
+No. 1, 1900. Pages 1 to 36.)
+
+VOTH, H. R., AND DORSEY, GEORGE A.
+
+The Oraibi Soyal Ceremony. (See Dorsey.)
+
+
+
+
+_AN IMPORTANT NEW BOOK DESCRIBING THE MOST STUPENDOUS SCENE ON THE
+AMERICAN CONTINENT_
+
+_In and Around the Grand Canyon of the Colorado River in Arizona_
+
+By GEORGE WHARTON JAMES
+
+Illustrated with twenty-three full-page plates and seventy-seven
+pictures in the text · 8vo · Cloth · Price, $2.50
+
+[Illustration: CROSSING THE COLORADO TO THE SHINUMO.]
+
+The volume, crowded with pictures of the marvels and beauties of the
+Canyon, is of absorbing interest. Dramatic narratives of hairbreadth
+escapes and thrilling adventures, stories of Indians, their legends and
+customs, and Mr. James's own perilous experiences, give a wonderful
+personal interest in these pages of graphic description of the most
+stupendous natural wonder on the American Continent.--_Philadelphia
+Public Ledger._
+
+A veritable storehouse of wonders.--_Boston Advertiser._
+
+There is a ring of actuality about this book.--_Outing_, New York.
+
+The Grand Canyon has never before received such an exposition either
+with pen or camera.--_Literary World._
+
+He has told his story in so fascinating a manner that one feels almost
+within sight and sound of the great canyon.--_San Francisco Bulletin._
+
+The most thorough description of the Grand Canyon of the Colorado and
+its surroundings to be found anywhere.--_Chicago Tribune._
+
+He has not been content to describe the wonders in his own words, but
+from historical records, from the notes of explorers and discoverers,
+and from the accounts of Indian natives, white hunters, miners, and
+guides, he has quoted freely wherever he could find matter of interest
+and value.--_Argonaut_, San Francisco.
+
+An illustrated work of which too much can scarcely be said in praise.
+The Grand Canyon is one of the world's wonders, and this volume is
+the most thorough and satisfying presentation of its many rugged
+attractions thus far offered.--_San Francisco Chronicle._
+
+There is probably no man in the country who is better qualified for
+the writing of such a book than Professor James.... Too much cannot be
+said in praise of his work.--_Arizona Daily Journal-Miner_, Prescott,
+Arizona.
+
+Will be the standard with reference to the main features--historic,
+scenic, and scientific--of the Great Canyon of the Colorado.... Legend
+and tradition are drawn upon for the dramatic effect and local color,
+so that in many respects the book possesses a charm peculiarly its
+own.... One of the typical books of the great West.--_Brooklyn Standard
+Union._
+
+
+
+
+  CONTENTS
+
+
+  CHAPTER
+
+  I. THE COLORADO RIVER AND ITS CANYONS.
+
+  II. EXPLORATIONS FROM THE TIME OF THE SPANIARDS (1540)
+  TO MAJOR J. W. POWELL (1869).
+
+  III. EXPLORATIONS BY MAJOR J. W. POWELL (1869-72).
+
+  IV. LATER EXPLORATIONS.
+
+  V. FLAGSTAFF, THE SAN FRANCISCO MOUNTAINS, THE CLIFF AND
+  CAVE DWELLINGS, AND THE DEAD VOLCANOES.
+
+  VI. FROM THE SANTA FÉ RAILWAY TO THE CANYON BY STAGE.
+
+  VII. TO THE CANYON BY RAILWAY, AND A FEW PRACTICAL SUGGESTIONS
+  TO THE TOURIST.
+
+  VIII. FIRST IMPRESSIONS.
+
+  IX. WHAT DOES ONE SEE?
+
+  X. ON THE RIM.
+
+  XI. THE GRAND VIEW TRAIL.
+
+  XII. THE BRIGHT ANGEL TRAIL.
+
+  XIII. TWO DAYS' HUNT FOR A BOAT IN A SIDE GORGE NEAR
+  THE BRIGHT ANGEL TRAIL.
+
+  XIV. THE MYSTIC SPRING TRAIL.
+
+  XV. THREE DAYS OF EXPLORING IN TRAIL CANYON WITH THE
+  WRONG COMPANION.
+
+  XVI. MR. W. W. BASS AND HIS CANYON EXPERIENCES.
+
+  XVII. THE SHINUMO AND ITS ANCIENT INHABITANTS.
+
+  XVIII. PEACE SPRINGS TRAIL.
+
+  XIX. LEE'S FERRY AND THE JOURNEY THITHER.
+
+  XX. JOHN D. LEE AND THE MOUNTAIN MEADOW MASSACRE.
+
+  XXI. UP AND DOWN GLEN AND MARBLE CANYONS.
+
+  XXII. THE OLD HOPI TRAIL.
+
+  XXIII. THE TANNER-FRENCH TRAIL.
+
+  XXIV. THE RED CANYON AND OLD TRAILS.
+
+  XXV. GRAND CANYON FOREST RESERVE.
+
+  XXVI. THE TOPOCOBYA TRAIL AND HAVASU (CATARACT) CANYON.
+
+  XXVII. THE HAVASUPAI INDIANS AND THEIR CANYON HOME.
+
+  XXVIII. HAVASU (CATARACT) CANYON AND ITS WATERFALLS AND
+  LIMESTONE CAVES.
+
+  XXIX. AN ADVENTURE IN BEAVER CANYON.
+
+  XXX. THE GEOLOGY OF THE GRAND CANYON.
+
+  XXXI. BOTANY OF THE GRAND CANYON.
+
+  XXXII. RELIGIOUS AND OTHER IMPRESSIONS IN THE GRAND CANYON.
+
+  XXXIII. PHOTOGRAPHING THE GRAND CANYON.
+
+  BIBLIOGRAPHY OF THE GRAND CANYON REGION.
+
+
+
+LITTLE, BROWN, & CO., Publishers
+
+254 WASHINGTON STREET, BOSTON
+
+
+
+
+TRANSCRIBER'S NOTE:
+
+Obvious printer errors have been corrected. Otherwise, the author's
+original spelling, punctuation, hyphenation and use of accents have
+been left intact.
+
+Inconsistencies in the author's use of periods (full stops) with
+illustrations have been resolved. The list of illustrations has been
+modified so that illustrations appear in the correct sequence.
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Indians of the Painted Desert
+Region, by George Wharton James
+
+*** END OF THE PROJECT GUTENBERG EBOOK 44627 ***
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+
+<div class="figcenter" style="width: 600px;">
+<img src="images/cover-image1.jpg" id="coverpage" width="600" height="943" alt="Cover" />
+</div>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<h1>The Indians<br />
+of<br />
+The Painted Desert Region</h1>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<div class="bbox"><div class="bbox1">
+<p class="center"><big>WORKS BY</big></p>
+
+<p class="ph3">George Wharton James</p>
+
+<hr class="r5" />
+
+<p style="margin-left: 8%; margin-top: 1em; margin-bottom: 1em;"><span class="smcap"><big>In and Around the Grand Canyon of the Colorado River in Arizona.</big></span></p>
+
+<p style="margin-left: 8%; margin-bottom: 1em;"><span class="smcap"><big>The Indians of the Painted Desert Region.</big></span></p>
+
+<p style="margin-left: 8%; margin-bottom: 1em;"><span class="smcap"><big>The Missions and Mission Indians of California.</big></span></p>
+
+<p style="margin-left: 8%;"><span class="smcap"><big>Indian Basketry.</big></span></p>
+</div></div>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<div class="figcenter" style="width: 600px;"><a id="heart">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image2.jpg" width="600" height="408" alt="In the Heart of the Painted Desert." />
+</a></div>
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">In the Heart of the Painted Desert.</span></p>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<div class="title-page" style="margin-bottom: 2em;">
+<p class="ph2">The Indians<br />
+of the<br />
+Painted Desert Region</p>
+
+<p class="center" style="margin-bottom: 1em;"><i>Hopis</i>, <i>Navahoes</i>, <i>Wallapais</i>,<br />
+<i>Havasupais</i></p>
+
+<p class="center" style="margin-bottom: 1em;">By</p>
+
+<p class="center" style="margin-bottom: 1em;"><big>George Wharton James</big></p>
+<p class="center" style="margin-bottom: 2em;">Author of "In and Around the Grand Canyon," etc.</p>
+
+<div class="figcenter" style="width: 175px;"><a id="son">
+<img src="images/image3.jpg" width="175" height="154" alt="A Son of the Desert" />
+</a></div>
+
+<p class="center" style="margin-top: 2em; margin-bottom: 3em;"><i>With Numerous Illustrations from Photographs</i></p>
+
+
+<p class="center">Boston</p>
+<p class="center">Little, Brown, and Company</p>
+<p class="center">1903</p>
+
+</div>
+
+<hr class="chap" />
+
+<p class="center" style="margin-top: 2em; margin-bottom: 1em;"><i>Copyright, 1903</i>,</p>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">By Edith E. Farnsworth</span></p>
+
+<hr class="r5" />
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><i>All rights reserved</i></p>
+
+<p class="center" style="margin-bottom: 14em;">Published October, 1903</p>
+
+
+
+
+
+<p style="margin-left: 35%; margin-bottom: 1em;">UNIVERSITY PRESS &middot; JOHN WILSON</p>
+<p style="margin-left: 35%;">AND SON &middot; CAMBRIDGE, U.S.A.</p>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<p class="ph3"><i>To my Wife</i></p>
+
+<hr class="chap" />
+
+
+
+
+<h2>CONTENTS</h2>
+
+
+<table class="centered" border="0" cellpadding="5" style="max-width: 55em" summary="CONTENTS.">
+
+<tr> <th></th> <th></th> <th class="chappage"><span class="smcap">Page</span></th></tr>
+
+<tr><td colspan="2" class="chaptitle"><span class="smcap">Introductory</span></td>                                                                   <td class="chapnum">xiii</td></tr>
+
+<tr><td colspan="2" class="chaptitle"><span class="smcap">Chapter</span></td></tr>
+
+<tr><td class="chapname"><a href="#ChI.">I.</a></td> <td style="text-align: left;"><span class="smcap">The Painted Desert Region</span></td>                 <td class="chapnum">1</td></tr>
+
+<tr><td class="chapname"><a href="#ChII.">II.</a></td> <td style="text-align: left;"><span class="smcap">Desert Recollections</span></td>                    <td class="chapnum">10</td></tr>
+
+<tr><td class="chapname"><a href="#ChIII.">III.</a></td> <td style="text-align: left;"><span class="smcap">First Glimpses of the Hopi</span></td>            <td class="chapnum">29</td></tr>
+
+<tr><td class="chapname"><a href="#ChIV.">IV.</a></td> <td style="text-align: left;"><span class="smcap">The Hopi Villages and their History</span></td>     <td class="chapnum">44</td></tr>
+
+<tr><td class="chapname"><a href="#ChV.">V.</a></td> <td style="text-align: left;"><span class="smcap">A Few Hopi Customs</span></td>                        <td class="chapnum">66</td></tr>
+
+<tr><td class="chapname"><a href="#ChVI.">VI.</a></td> <td style="text-align: left;"><span class="smcap">The Religious Life of the Hopi</span></td>          <td class="chapnum">82</td></tr>
+
+<tr><td class="chapname"><a href="#ChVII.">VII.</a></td> <td style="text-align: left;"><span class="smcap">The Hopi Snake Dance</span></td>                  <td class="chapnum">102</td></tr>
+
+<tr><td class="chapname"><a href="#ChVIII.">VIII.</a></td> <td style="text-align: left;"><span class="smcap">The Navaho and his History</span></td>          <td class="chapnum">124</td></tr>
+
+<tr><td class="chapname"><a href="#ChIX.">IX.</a></td> <td style="text-align: left;"><span class="smcap">The Navaho at Home</span></td>                      <td class="chapnum">138</td></tr>
+
+<tr><td class="chapname"><a href="#ChX.">X.</a></td> <td style="text-align: left;"><span class="smcap">The Navaho as a Blanket Weaver</span></td>            <td class="chapnum">160</td></tr>
+
+<tr><td class="chapname"><a href="#ChXI.">XI.</a></td> <td style="text-align: left;"><span class="smcap">The Wallapais</span></td>                                  <td class="chapnum">172</td></tr>
+
+<tr><td class="chapname"><a href="#ChXII.">XII.</a></td> <td style="text-align: left;"><span class="smcap">The Advent of the Wallapais</span></td>                   <td class="chapnum">188</td></tr>
+
+<tr><td class="chapname"><a href="#ChXIII.">XIII.</a></td> <td style="text-align: left;"><span class="smcap">The People of the Blue Water and their Home</span></td>  <td class="chapnum">199</td></tr>
+
+<tr><td class="chapname"><a href="#ChXIV.">XIV.</a></td> <td style="text-align: left;"><span class="smcap">The Havasupais and their Legends</span></td>              <td class="chapnum">209</td></tr>
+
+<tr><td class="chapname"><a href="#ChXV.">XV.</a></td> <td style="text-align: left;"><span class="smcap">The Social and Domestic Life of the Havasupais</span></td> <td class="chapnum">220</td></tr>
+
+<tr><td class="chapname"><a href="#ChXVI.">XVI.</a></td> <td style="text-align: left;"><span class="smcap">The Havasupais' Religious Dances and Beliefs</span></td>  <td class="chapnum">248</td></tr>
+
+<tr><td colspan="2" class="chaptitle"><a href="#Bib"><span class="smcap">Bibliography</span></a></td>                                                  <td class="chapnum">265</td></tr>
+
+</table>
+
+
+
+
+<hr class="chap" />
+
+<h2><i>ILLUSTRATIONS</i></h2>
+
+
+<table class="centered" border="0" cellpadding="5" style="max-width: 55em" summary="ILLUSTRATIONS.">
+
+<tr><td style="text-align: left;"><a href="#heart">In the Heart of the Painted Desert.</a></td>                      <td style="text-align: right;"><i>Frontispiece</i></td></tr>
+
+<tr><td style="text-align: left;"><a href="#son">A Son of the Desert.</a></td>                                <td style="text-align: right;"><i>Vignette on Title</i></td></tr>
+
+<tr><td style="text-align: left;"><a href="#petrified">In the Heart of the Petrified Forest.</a></td>            <td style="text-align: right;"><i>Facing page</i> xvi</td></tr>
+
+<tr><td style="text-align: left;"><a href="#freak">A Freak of Erosion in the Petrified Forest.</a></td>      <td style="text-align: right;">&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;2</td></tr>
+
+<tr><td style="text-align: left;"><a href="#journeying">Journeying over the Painted Desert to the Hopi Snake Dance.</a></td> <td style="text-align: right;">&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;2</td></tr>
+
+<tr><td style="text-align: left;"><a href="#ancient">Ancient Pottery dug from Prehistoric Ruins on the Painted Desert.</a></td> <td style="text-align: right;">&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;8</td></tr>
+
+<tr><td style="text-align: left;"><a href="#painted">The Painted Desert near the Little Colorado River.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;16</td></tr>
+
+<tr><td style="text-align: left;"><a href="#asleep">Asleep, Early Morning, on the Painted Desert.</a></td>    <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;16</td></tr>
+
+<tr><td style="text-align: left;"><a href="#colorado">The Colorado River at Bass Ferry, the Vampire of the Painted Desert.</a></td>     <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;22</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hano">Hano, (Tewa) from the Head of the Trail.</a></td>         <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;34</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hopi">Hopi Women building a House at Oraibi.</a></td>           <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;38</td></tr>
+
+<tr><td style="text-align: left;"><a href="#mashonganavi">Mashonganavi from the Terrace below.</a></td>             <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;38</td></tr>
+
+<tr><td style="text-align: left;"><a href="#mashongce">Mashongce, an Oraibi Maiden, drying Corn Meal.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;42</td></tr>
+
+<tr><td style="text-align: left;"><a href="#trio">The Trio of Metates, and Hopi Woman about to grind Corn.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;42</td></tr>
+
+<tr><td style="text-align: left;"><a href="#oraibi">An Oraibi Woman shelling Corn in a Basket of Yucca Fibre.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;50</td></tr>
+
+<tr><td style="text-align: left;"><a href="#burro">The "Burro" of Hopi Transportation.</a></td>              <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;50</td></tr>
+
+<tr><td style="text-align: left;"><a href="#aged">An Aged Hopi at Oraibi.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;54</td></tr>
+
+<tr><td style="text-align: left;"><a href="#cotton">A Hopi, weaving a Native Cotton Ceremonial Kilt.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;54</td></tr>
+
+<tr><td style="text-align: left;"><a href="#basket">An Oraibi Basket Weaver.</a></td>         <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;60</td></tr>
+
+<tr><td style="text-align: left;"><a href="#admiring">An Admiring Hopi Mother.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;60</td></tr>
+
+<tr><td style="text-align: left;"><a href="#shupela">Shupela, Father of Kopeli, Late Snake Priest at Walpi.</a></td><td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;68</td></tr>
+
+<tr><td style="text-align: left;"><a href="#girl">A Hopi Girl, Oraibi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;68</td></tr>
+
+<tr><td style="text-align: left;"><a href="#children">Hopi Children, at Oraibi, waiting for a Scramble of Candy.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;76</td></tr>
+
+
+
+
+<tr><td style="text-align: left;"><a href="#maidens">Group of Hopi Maidens at Shungopavi.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;82</td></tr>
+
+<tr><td style="text-align: left;"><a href="#knitting">Hopi Woman weaving Basket, her Husband Knitting Stockings.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;88</td></tr>
+
+<tr><td style="text-align: left;"><a href="#corn">Hopi Woman preparing Corn Meal for making Doughnuts.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;88</td></tr>
+
+<tr><td style="text-align: left;"><a href="#boomerangs">Hopi "Boomerangs".</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;96</td></tr>
+
+<tr><td style="text-align: left;"><a href="#drums">Hopi Ceremonial Drums.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;96</td></tr>
+
+<tr><td style="text-align: left;"><a href="#belle">A Hopi Belle at Shungopavi.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;100</td></tr>
+
+<tr><td style="text-align: left;"><a href="#boy">Blind Hopi Boy, Knitting Stockings.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;100</td></tr>
+
+<tr><td style="text-align: left;"><a href="#dance">The Beginning of the Hopi Snake Dance, Oraibi, 1902.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;102</td></tr>
+
+<tr><td style="text-align: left;"><a href="#pahos">The Chief Antelope Priest depositing Pahos at the Shrine of the Spider Woman.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;106</td></tr>
+
+<tr><td style="text-align: left;"><a href="#throwing">Throwing the Snakes into the Circle of Sacred Meal.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;106</td></tr>
+
+<tr><td style="text-align: left;"><a href="#line">Line-up of Snake and Antelope Priests, Antelope Dance, Oraibi, 1902.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;110</td></tr>
+
+<tr><td style="text-align: left;"><a href="#snake">The Snake Dance at Oraibi, 1902.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;114</td></tr>
+
+<tr><td style="text-align: left;"><a href="#kiva">The Snakes in the Kiva at Mashonganavi, after the Ceremony of Washing.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;118</td></tr>
+
+<tr><td style="text-align: left;"><a href="#emetic">After taking the Emetic. Hopi Snake Dance at Walpi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;122</td></tr>
+
+<tr><td style="text-align: left;"><a href="#navaho">Navaho Silver Necklace and Belt.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;126</td></tr>
+
+<tr><td style="text-align: left;"><a href="#prayer">Hopi Prayer Sticks or Pahos.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;126</td></tr>
+
+<tr><td style="text-align: left;"><a href="#over">An Aged Navaho, looking over the Painted Desert.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;131</td></tr>
+
+<tr><td style="text-align: left;"><a href="#old">An Old Hopi at Oraibi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;131</td></tr>
+
+<tr><td style="text-align: left;"><a href="#ceremonial">Hopi Ceremonial Head-dresses.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;134</td></tr>
+
+<tr><td style="text-align: left;"><a href="#bahos">Hopi Bahos and Dance Rattles.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;134</td></tr>
+
+<tr><td style="text-align: left;"><a href="#kapata">Kapata, Antelope Priest, at Walpi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;140</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hoe">A Mashonganavi Hopi, going to hoe his Corn.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;140</td></tr>
+
+<tr><td style="text-align: left;"><a href="#leaving">The Antelope Priests leaving their Kiva for the Snake Dance.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;146</td></tr>
+
+<tr><td style="text-align: left;"><a href="#widow">The Widow, Daughters, and Grandchildren of the Navaho Chief, Manuelito.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;146</td></tr>
+
+<tr><td style="text-align: left;"><a href="#leve">Wife of Leve Leve, Wallapai Chief.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;156</td></tr>
+
+<tr><td style="text-align: left;"><a href="#march">The March of the Antelope Priests, Oraibi, 1902.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;156</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hogan">An Aged Navaho and her Hogan.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;170</td></tr>
+
+<tr><td style="text-align: left;"><a href="#family">Navaho Family and Hogan in the Painted Desert.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;170</td></tr>
+
+
+
+
+<tr><td style="text-align: left;"><a href="#horseback">Navaho Woman on Horseback.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;176</td></tr>
+
+<tr><td style="text-align: left;"><a href="#winner">The Winner of the "Gallo" Race, at Tohatchi.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;176</td></tr>
+
+<tr><td style="text-align: left;"><a href="#tuna">A Wallapai, making a Meal on the Fruit of the Tuna, or Prickly Pear.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;188</td></tr>
+
+<tr><td style="text-align: left;"><a href="#wallapai">Wallapai Maiden and Prayer Basket.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;188</td></tr>
+
+<tr><td style="text-align: left;"><a href="#susquatami">Susquatami, Wallapai War Chief.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;196</td></tr>
+
+<tr><td style="text-align: left;"><a href="#tuasula">Tuasula, Wallapai Chief.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;196</td></tr>
+
+<tr><td style="text-align: left;"><a href="#fortress">Havasupai Fortress and Hue-gli-i-wa, or Rock Figures.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;206</td></tr>
+
+<tr><td style="text-align: left;"><a href="#chickapanagie">Chickapanagie's Wife, a Havasupai, parching Corn in a Basket.</a></td>    <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;210</td></tr>
+
+<tr><td style="text-align: left;"><a href="#acorns">A Wallapai Woman pounding Acorns.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;210</td></tr>
+
+<tr><td style="text-align: left;"><a href="#mother">Havasupai Mother and Child.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;216</td></tr>
+
+<tr><td style="text-align: left;"><a href="#group">A Family Group of Havasupais.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;216</td></tr>
+
+<tr><td style="text-align: left;"><a href="#daughter">Waluthanca's Daughter, with Esuwa, going for Water.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;230</td></tr>
+
+<tr><td style="text-align: left;"><a href="#wife">Lanoman's Wife, a Havasupai.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;230</td></tr>
+
+<tr><td style="text-align: left;"><a href="#jones">Rock Jones, Leading Medicine Man of Havasupais.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;256</td></tr>
+
+<tr><td style="text-align: left;"><a href="#sinyela">Sinyela, with Esuwa, going for Water.</a></td>     <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;256</td></tr>
+</table>
+
+<hr class="chap" />
+
+
+
+
+<h2>INTRODUCTORY</h2>
+
+
+<p><span class="dropcap">W</span><span class="smcap">ild</span>, weird, and mystic pictures are formed in
+the mind by the very name&mdash;the Painted
+Desert. The sound itself suggests a fabled rather than
+a real land. Surely it must be akin to Atlantis or the
+Island of Circe or the place where the Cyclops lived.
+Is it not a land of enchantment and dreams, not a place
+for living men and women, Indians though they be?</p>
+
+<p>It <i>is</i> a land of enchantment, but also of stern reality,
+as those who have marched, unprepared, across its
+waterless wastes can testify. No fabled land ever surpassed
+it in its wondrousness, yet a railway runs directly
+over it, and it is not on some far-away continent, but is
+close at hand; a portion, indeed, of our own United
+States.</p>
+
+<p>In our schoolboy days we used to read of the Great
+American Desert. The march of civilization has
+marched that "desert" out of existence. Is the Painted
+Desert a fiction of early geographers, like unto the
+Great American Desert, to be wiped from the map when
+we have more knowledge?</p>
+
+<p>No! It is in actual existence as it was when first seen
+by the white men, about three hundred and fifty years ago,
+and as it doubtless will be for untold centuries yet to
+come.</p>
+
+<p>Coronado and his band of daring conquistadors, preceded
+by Marcos de Niza and Stephen the Negro,
+reaching out with gold-lustful hands, came into the
+region from northern Mexico, conquered Cibola&mdash;Zuni&mdash;and
+from there sent out a small band to investigate
+the stories told by the Zunis of a people who
+lived about one hundred miles to the northwest, whom
+they called A-mo-ke-vi. The Navaho Indians said the
+home of the A-mo-ke-vi was a Ta-sa-&ucirc;n&acute;&mdash;a country
+of isolated buttes&mdash;so the Spaniards called the people
+Moki (Moqui) and their land "the province of
+Tusayan," and by those names they have ever since been
+known.</p>
+
+<p>Yet these names are not the ones by which they designate
+themselves and their land. They are the Hopituh,
+which Stephen says means "the wise people," and
+Fewkes, "the people of peace."</p>
+
+<p>It was in marching to the land of the Hopituh that
+the Spaniards designated the region "el pintado desierto."
+And a painted desert it truly is. Elsewhere I have
+described some of its horrors,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> for I have been familiar
+with them, more or less, for upwards of twenty years.
+I do not write of that of which I have merely heard, but
+"mine eyes have seen," again and again, that which I
+describe. I have been almost frozen in its piercing
+snow-storms; choked with sand in its whirling
+sand-storms; wet through ere I could dismount from my
+horse in its fierce rain-storms; terrified and temporarily
+blinded by the brilliancy of its lightning-storms; and
+almost sunstruck by the scorching power of the sun in
+its desolate confines. I have seen the sluggish waters
+of the Little Colorado River rise several feet in the
+night and place an impassable barrier temporarily before
+us. With my horses I have camped, again and again,
+waterless, on its arid and inhospitable rocks and sands,
+and prayed for morning, only to resume our exhausting
+journey in the fiercely beating rays of the burning sun;
+longing for some pool of water, no matter how dirty,
+how stagnant, that our parched tongues and throats
+might feel the delights of swallowing something fluid.
+And last year (1902), in a journey to the home of the
+Hopi, my friends and I saw a part of this desert covered
+with the waters of a fierce rain-storm as if it were an
+ocean, and the "dry wash" of the Oraibi the scene of a
+flood that, for hours, equalled the rapids of the Colorado
+River. We were almost engulfed in a quicksand, and a
+few days later covered with a sand-storm; all these experiences,
+and others, in the course of a few days.</p>
+
+<p>Stand with me on the summit of one of the towering
+mountains that guard the region and you will see such
+a landscape of color as exists nowhere else in the world.
+It suggests the thought of God's original palette&mdash;where
+He experimented in color ere He decided how
+to paint the sunset, tint the sun-kissed hills at dawn,
+give red to the rose, green to the leaves, yellow to the
+sunflowers, and the varied colors of baby blue-eyes, violets,
+portulacas, poppies, and cacti; where He concluded
+to distribute color throughout His world instead
+of making it all sombre in grays or black.</p>
+
+<p>Look! here is a vast flat of alkali, pure, dazzling
+white, shining like a vivid and horrible leprosy in the
+noon-day sun; close by is an area of volcanic action
+where a veritable "tintaro"&mdash;inkstand&mdash;has overflowed
+in devastating blackness over miles and miles. There
+are pits of six hundred feet depth full of black
+gunpowder-like substance, gardens of hellish cauliflowers
+and cabbages of forbidding black lava, and tunnels
+arched and square of pure blackness. Yonder is a
+mural face a half thousand feet high and two hundred
+or more miles long. It is nearly a hundred miles
+away, yet it reveals the rich glowing red of its walls,
+and between it and us are large "blotches" of pinks,
+grays, greens, reds, chocolates, carmines, crimsons,
+browns, yellows, olives, in every conceivable shade, and
+all blending in a strange and grotesque yet attractive
+manner, and fascinating while it awes. It is seldom
+one can see a rainbow lengthened out into flatness and
+then petrified; yet you can see it here. Few eyes have
+ever beheld a sunset painted on a desert's sands, yet all
+may see it here.</p>
+
+<p>It is a desert, surely, yet throughout its entire width
+flows a monster river; a fiendish, evil-souled river; a
+thievish, murderous river; a giant vampire, sucking the
+life-blood from thousands of square miles of territory
+and making it all barren, desolate, desert. And this
+vampire river has vampire children which emulate their
+mother in their insatiable thirst. Remorselessly they
+suck up and carry away all the moisture that would
+make the land "blossom as the rose," and thus add
+misery to desolation, devastation to barrenness.</p>
+
+<p>It is a desert, surely, yet planted in its dreary wastes
+are verdant-clad mountains, on whose summits winter's
+snows fall and accumulate, and in whose bosoms springs
+of life are harbored.</p>
+
+<p>It is a desert, surely, yet it is fringed here and there
+with dense forests, and in the very heart of its direst
+desolation threads of silvery streams lined with greenish
+verdure seem to give the lie to the name.</p>
+
+<p>It is desert, barren, inhospitable, dangerous, yet
+thousands of people make it their chosen home. Over
+its surface roam the Bedouins of the United States,
+fearless horsemen, daring travellers, who rival in picturesqueness,
+if not in evil, their compeers of the deserts
+by the Nile. Down in the deep canyon water-ways of
+the desert-streams dwell other peoples whose life is as
+strange, weird, wild, and fascinating as that of any people
+of earth.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="petrified">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image4.jpg" width="600" height="427" alt="In the Heart of the Petrified Forest" />
+</a></div>
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">In the Heart of the Petrified Forest.</span></p>
+
+<p>This is the region and these the people I would make
+the American reader more familiar with. Other books
+have been written on the Painted Desert. One was
+published a few years ago, written by a clever American
+novelist, and published by one of America's leading
+firms, and I read it with mingled feelings of delight
+and half anger. It was so beautifully and charmingly
+written that one familiar with the scenes depicted could
+not fail to enjoy it, although indignant&mdash;because of the
+errors that might have been avoided. It claims only
+to be fiction. Yet the youth of the land reading it
+necessarily gain distinct impressions of fact from its
+pages. These "facts" are, unfortunately, so far from
+true that they mislead the reader. It would have been
+a comparatively slight task for the author to have consulted
+government records and thus have made his references
+to geography and ethnology correct.</p>
+
+<p>It is needless, I hope, for me to say I have honestly
+endeavored to avoid the method here criticised. The
+bibliography incorporated as part of this book will
+enable the diligent student to consult authorities about
+this fascinating region.</p>
+
+<p>But now comes an important question. What are
+the boundaries of the Painted Desert? I am free to
+confess I do not know, nor do I think any one else does.
+The Spaniards never attempted to bound it, and no one
+since has ever had the temerity to do so. In Ives's
+map of the region he endeavored to explore, and of
+which he wrote so hopelessly, he places the Painted
+Desert in that ill-defined way that geographers used
+to follow in suggesting the location of the Great American
+Desert.</p>
+
+<p>The <i>conditions</i> of color and barrenness that first suggested
+the name exist over a large area; you find them
+in the plateaus of southern Utah and the wild wastes
+of southern Nevada; they exist in much of New Mexico
+and southwestern Colorado. In Arizona if you sweep
+around north, west, south, and east, they are there.
+Northward&mdash;in the cliffs and ravines of the Grand Canyon
+country, in Blue Canyon, in the red mesas, the coal
+deposits, and in the lava flows around the San Francisco
+Mountains; westward&mdash;in the wild mountains and
+wilder deserts that lead to the crossings of the Colorado
+River, past the craters, lava flows, Calico Mountains,
+and Mohave Desert of the country adjoining the Santa
+F&eacute; Route, and the Salton Sea, mud volcanoes, purple
+cliffs, and tawny sands of the Colorado Desert of the
+Sunset Route of the Southern Pacific; southward&mdash;in
+the Red Rock country, Sunset Pass, the meteorite beds
+of Canyon Diablo, the great cliffs of the Mogollon Plateau,
+the Tonto Basin, the Verdi Valley, and away down,
+over the Hassayampa, through the Salt River Valley,
+past the Superstition and other purple and variegated
+mountains, into the heart of northern Mexico itself;
+eastward&mdash;to the Petrified Forest, across into New
+Mexico to Mount San Mateo, by the cliffs, craters, lava
+flows, alkali flats, gorges and ravines of the Zuni
+Mountain country and as far as the Rio Grande at
+Albuquerque, where the basalt is scattered about in an
+irregular way, as if the molten stuff had been washed
+over the country from some titanic bucket, and left to
+lie in great inky blots over the bright-colored soils and
+clays.</p>
+
+<p>To me, <i>all this</i> is Painted Desert region, for much of
+it is painted and much is desert. Indeed, if one Painted
+Desert were to be staked off in any one of the above
+named States, ten others, equally large, could be found
+in the remaining ones.</p>
+
+<p>It is a wonderful region viewed from any standpoint.
+Scenic! It is unrivalled for uniqueness, contrasts, variety,
+grandeur, desolateness, and majesty. Geologic! The
+student may here find in a few months what a lifetime
+elsewhere cannot reveal. Artistic! The artist will find
+it his rapture and his despair. Arch&aelig;ologic! Ruins
+everywhere, cavate, cliff, and pueblo dwellings, waiting
+for investigation, and, doubtless, scores as yet
+undiscovered. Ethnologic! Hopi, Wallapai, Havasupai,
+Navaho, Apache, and the rest; with mythologies as
+fascinating and complex as those of old Greece; with
+histories that lose themselves in dim legend and tradition,
+and that tell of feuds and wars, massacres and
+conflicts, that extend over centuries.</p>
+
+<p>In the first chapter I have briefly named some of the
+wonders and marvels of this fascinating land, and though
+in barest outline, "the half has not been told."</p>
+
+<p>It will be noticed that I have not rigidly adhered to
+the subjects as indicated by the heads of the chapters.
+I have preferred a discursive rather than a rigid style,
+for I deem it will prove itself the more interesting to the
+generality of my readers, and I merely call attention to
+it so that my critics may know it is not done without
+intent.</p>
+
+<p>Of the Indians of this region I have room to write
+of four tribes only, viz., the Hopi, the Navaho, the
+Wallapai, and the Havasupai. Of the former much has
+been written in late years, owing to the interest centred
+in their thrilling religious ceremony, the Snake Dance.
+Of the Navaho considerable is known, but of the Wallapai
+and Havasupai there is little known and less written.
+Indeed, of the Wallapai there is nothing in print except
+the brief and cursory remarks of travellers, and the reports
+of the teachers of the recently established schools
+to the Indian Department. No one is better aware than
+myself of the incomplete and fragmentary character of
+what I have written, but this book is issued, as others
+that have preceded it from my pen, in accord with my
+desire to place in compact form for the general reader
+reliable accounts of places and peoples in the United
+States hitherto known only to the explorer and scientist.</p>
+
+<p>To all the writers of the United States Bureau of
+Ethnology and the Smithsonian Institution, as well as
+those of other departments of the Government who
+have written on the region, I gratefully acknowledge
+many indebtednesses, especially to Powell, Fewkes,
+Matthews, Stephen, Hodge, Hough, Hrdlicka, Cushing,
+and Shufeldt.</p>
+
+<p>To those who know the persistency and conscientiousness
+of my labors in my chosen field, and the pains I
+take both by observation and from the works of authorities
+to gain accurate knowledge, and my <i>over</i>-willingness
+to acknowledge by pen and voice those to whom I am
+indebted, it will not be necessary to state that I have
+endeavored to make this book a standard. If I have
+failed to give credit where it was due, I do so now with
+an open heart.</p>
+
+<p>For the kindly reception my work in the printed page
+and on the platform has received in the past I hereby
+express my grateful acknowledgments.</p>
+
+<p style="margin-top: 2em; text-align: right;"><span class="smcap">George Wharton James.</span></p>
+
+<p style="margin-top: 2em;"><span class="smcap">Author Amphitheatre,</span></p>
+<p>&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap">Bass Camp,</span></p>
+<p><span class="smcap">Grand Canyon, Arizona.</span></p>
+
+<hr class="chap" />
+
+
+
+
+<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p>
+
+<p class="ph2"><i>THE INDIANS OF THE<br />
+Painted Desert Region</i></p>
+
+<h2><a name="ChI." id="ChI."></a>CHAPTER I<br />
+<small>THE PAINTED DESERT REGION</small></h2>
+
+
+<p><span class="dropcap">C</span><span class="smcap">ivilization</span> and barbarism obtrude themselves
+delightfully at every turn in this Wonderland
+of the American Southwest, called the Painted Desert
+Region.</p>
+
+<p>Ancient and modern history play you many a game
+of hide-and-seek as you endeavor to trace either one or
+the other in a study of its aboriginal people; you look
+upon a ceremony performed to-day and call it modern.
+In reality it is of the past, so old, so hoary with antiquity
+that even to the participants it has lost its origin
+and much of its meaning.</p>
+
+<p>History&mdash;exciting, thrilling, tragic&mdash;has been made
+in the Painted Desert Region; was being made centuries
+before Leif Ericson landed on the shores of Vinland,
+or John and Sebastian Cabot sailed from Bristol.
+History that was ancient and hoar when the band of
+pilgrims from Leyden battled with the wild waves of the
+Atlantic's New England shore, and was lapsing into
+sleepiness before the guns of the minute-men were fired
+at Lexington or Allen had fallen at Bunker Hill.</p>
+
+<p><span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span></p>
+
+<p>In the Painted Desert Region we find peoples strange,
+peculiar, and interesting, whose mythology is more fascinating
+than that of ancient Greece, and, for aught we
+know to the contrary, may be equally ancient; whose
+ceremonies of to-day are more elaborate than those
+of a devout Catholic, more complex than those of a
+Hindoo pantheist, more weird than those of a howling
+dervish of Turkestan.</p>
+
+<p>Peoples whose origin is as uncertain and mysterious
+as the ancients thought the source of the Nile; whose
+history is unknown except in the fantastic, though stirring
+and improbable stories told by the elders as they
+gather the young men around them at their mystic
+ceremonies, and in the traditional songs sung by their
+high priests during the performance of long and exhausting
+worship.</p>
+
+<p>Peoples whose government is as simple, pure, and
+perfect as that of the patriarchs, and possibly as ancient,
+and yet more republican than the most modern government
+now in existence. Peoples whose women build
+and own the houses, and whose men weave the garments
+of the women, knit the stockings of their own wear, and
+are as expert with needle and thread as their ancestors
+were with bow and arrow, obsidian-tipped spear, or
+stone battle-axe.</p>
+
+<p>Here live peoples of peace and peoples of war; wanderers
+and stay-at-homes; house-builders and those
+who scorn fixed dwelling-places; poets whose songs,
+like those of blind Homer and the early Troubadors,
+were never written, but enshrined only in the hearts of
+the race; artists whose paints are the brilliant sands of
+many-colored mountains, and whose brushes are their
+own deft fingers.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="freak">
+<img class="border" style="margin-top: 1em;" src="images/image5a.jpg" width="450" height="361" alt="A Freak of Erosion in the Petrified Forest." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">A Freak of Erosion in the Petrified
+Forest.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="journeying">
+<img class="border" style="margin-top: 1em;" src="images/image5b.jpg" width="450" height="353" alt="Journeying over the Painted Desert to the Hopi Snake Dance." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Journeying over the Painted Desert to
+the Hopi Snake Dance.</span></p>
+
+<p><span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span></p>
+
+<p>Its modern history begins about three hundred and
+fifty years ago when one portion of it was discovered by
+a negro slave, whose amorous propensities lured him
+to his death, and the other by a priest, of whom one
+writer says his reports were "so disgustful in lyes and
+wrapped up in fictions that the Light was little more
+than Darkness."</p>
+
+<p>Of its ancient history who can more than guess? To
+most questions it remains as silent as the Sphinx. The
+riddle of the Sphinx, though, is being solved, and so
+by the careful and scientific work of the Bureau of
+Ethnology, the riddles of the prehistoric life of our
+Southwest, slowly but surely, are being resolved.</p>
+
+<p>One of the countries comprised in the Painted Desert
+Region is the theme of an epic, Homerian in style if
+not in quality, full of wars and rumors of wars, storming
+of impregnable citadels, and the recitals of deeds as
+brave and heroic as those of the Greeks at Marathon or
+Thermopyl&aelig;; a poem recently discovered, after having
+remained buried in the tomb of oblivion for over two
+hundred years.</p>
+
+<p>Here are peoples of stupendous religious beliefs.
+Peoples who can truthfully be designated as the most
+religious of the world; yet peoples as agnostic and
+sceptic, if not as learned, as Hume, Voltaire, Spencer,
+and Ingersoll. Peoples to whom a written letter is
+witchcraft and sorcery, and yet who can read the
+heavens, interpret the writings of the woods, deserts,
+and canyons with a certainty never failing and unerring.
+Peoples who twenty-five years ago stoned and hanged
+the witches and wizards they sincerely thought cursed
+them, and who, ten years ago hanged, and perhaps even
+to-day, though secretly, hang one another on a cross as
+an act of virtue and religious faith, after cruelly beating<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span>
+themselves and one another with scourges of deadly
+cactus thorns.</p>
+
+<p>Here are intelligent farmers, who, for centuries, have
+scientifically irrigated their lands, and yet who cut off the
+ears of their burros to keep them from stealing corn.</p>
+
+<p>A land it is of witchcraft and sorcery, of horror and
+dread of ghosts and goblins, of daily propitiation of
+Fates and Powers and Princes of Darkness and Air at
+the very thought of whom withering curses and blasting
+injuries are sure to come.</p>
+
+<p>Here dwell peoples who dance through fierce, flaming
+fires, lacerate themselves with cactus whips, run
+long wearisome races over the scorching sands of the
+desert, and handle deadly rattlesnakes with fearless
+freedom, as part of their religious worship.</p>
+
+<p>Peoples who pray by machinery as the Burmese use
+their prayer wheels, and who "plant" supplications as
+a gardener "plants" trees and shrubs.</p>
+
+<p>Peoples to whom a smoking cigarette is made the
+means of holy communion, the handling of poisonous
+reptiles a sacred and solemn act of devotion, and the
+playing with dolls the opportunity for giving religious
+instruction to their children.</p>
+
+<p>Peoples who are pantheists, sun worshippers, and
+snake dancers, yet who have churches and convents
+built with incredible labor and as extensive as any modern
+cathedral.</p>
+
+<p>Peoples whose conservatism in manners and religion
+surpass that of the veriest English tories; who, for hundreds
+of years, have steadily and successfully resisted
+all efforts to "convert" and change them, and who
+to-day are as firm in their ancient faiths as ever. Peoples
+whom Spanish conquistadors could not tame with<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span>
+matchlock, pike, and machete, nor United States forces
+with Gatling gun, rifle, and bayonet.</p>
+
+<p>Peoples to whom fraternal organizations and secret
+societies, for men and women alike, are as ancient as the
+mountains they inhabit, whose lodge rooms are more
+wonderful, and whose signs and passwords more complex
+than those of any organization of civilized lands
+and modern times.</p>
+
+<p>Peoples industrious and peoples studiously lazy,
+honest and able in thievery, truthful and consummate
+liars, cleanly and picturesquely dirty, interesting and
+repulsively loathsome, charming and artistically hideous,
+religious and cursedly wicked, peaceful and unceasingly
+warlike, lovers of home and haters of fixed habitations.</p>
+
+<p>Here are peoples who dwell upon almost inaccessible
+cliffs, peoples of the clouds, and, on the other hand,
+peoples who dwell in canyon depths, where stupendous
+walls, capable of enclosing Memphis, Thebes, Luxor,
+Karnak, and all the ruins of ancient Egypt, are the
+boundaries of their primitive residences.</p>
+
+<p>The Painted Desert Region is a country where rattlesnakes
+are washed, prayed over, caressed, carried in the
+mouth, and placed before and on sacred altars in religious
+worship.</p>
+
+<p>Where the worship of the goddess of reproduction
+with all its phallic symbolism is carried on in public
+processionals, dances, and ceremonials by men, women,
+maidens, and children without shameful self-consciousness,
+yet where dire penalties, even unto mutilation
+and death, are visited upon the unchaste.</p>
+
+<p>Where polygamy has been as openly practised as in
+the days of Abraham, and possibly from as early a time,
+and where to-day it is as common to see a man who,<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span>
+openly, has two or more wives, as in civilized lands it
+is common to see him with but one. And yet it is
+a land in which polygamy is expressly forbidden by
+United States law, and where numbers of arrests have
+been made for violation of that law.</p>
+
+<p>Where religious rites are performed, so mystic and
+ancient that their meaning is unknown even to the
+most learned of those who partake in them.</p>
+
+<p>Indeed, the Painted Desert Region, though a part
+of the United States of America, is a land of peoples
+strange, unique, complex, diverse, and singular as can
+be found in any similar area on the earth, and the
+physical contour of the country is as strange and
+diverse as are the peoples who inhabit it.</p>
+
+<p>It is a land of gloriously impressive mountains,
+crowned with the snows of blessing and bathed in a
+wealth of glowing colors, changing hues, and tender
+tints that few other countries on earth can boast.</p>
+
+<p>On its eastern outskirt is a portion of one of the
+largest cretaceous monoclines in the world, and near by
+is a natural inkstand, half a mile in circumference, from
+which, centuries ago, flowed fiery, inky lava which has
+now solidified in intensest blackness over hundreds of
+miles of surrounding country.</p>
+
+<p>It is a land of mountain-high plateaus, edged with
+bluffs, cliffs, and escarpments that delight the distant
+beholder with their richness of coloring and wondrous
+variety of outline, and thrill with horror those who
+unexpectedly stand on their brinks.</p>
+
+<p>It is a land of laziness and indifferent content, where
+everything is done "poco tiempo"&mdash;"in a little while"&mdash;and
+where "to-morrow" is early enough for all
+laborious tasks, and yet a land of such tireless energy,<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span>
+never-ceasing work, and arduous labor as few countries
+else have ever known.</p>
+
+<p>A land where people live in refinement, education,
+and all the luxuries of twentieth-century civilization
+side by side with peoples whose dress, modes of living,
+habits of eating and sleeping, styles of food and cookery
+are similar to those of the subjects of Boadicea and
+Caractacus.</p>
+
+<p>In the Painted Desert Region the root of one
+dangerous-looking prickly cactus is used for soap, and
+the fruit of another for food.</p>
+
+<p>Here horses dig for water, and mules are stimulated
+by whiskey to draw their weighty loads over torrid
+deserts and up mountain steeps.</p>
+
+<p>It is a land of ruins, desolate and forlorn, buried and
+forgotten, with histories tragic, bloody, romantic; ruins
+where charred timbers, ghastly bones, and demolished
+walls speak of midnight attacks, treacherous surprises,
+and cruel slaughters; where whole cities have been
+exterminated and destroyed as if under the ancient
+commands to the Hebrews: "Destroy, slay, kill, and
+spare not."</p>
+
+<p>A desert country, and yet, in spots, marvellously
+fertile. Barren, wild, desolate, forsaken it is, and yet,
+here and there, fertile valleys, wooded slopes, and garden
+patches may be found as rich as any on earth.</p>
+
+<p>Where atmospheric colorings are so perfect and so
+divinely artistic in their applications that weary and desolate
+deserts are made dreams of glory and supremest
+beauty, and harsh rugged mountains are sublimated
+into transcendent pictures of tender tints and ever-changing
+but always harmonious combinations of color.</p>
+
+<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span></p>
+
+<p>A land where rain may be seen falling in fifty showers
+all around, and yet not a drop fall, <i>for a year or more</i>,
+on the spot where the observer stands.</p>
+
+<p>A land of sculptured images and fantastic carvings.
+Where water, wind, storm, sand, frost, heat, atmosphere,
+and other agencies, unguided and uncontrolled by man,
+have combined to make figures more striking, more
+real, more picturesque, more ugly, more beautiful, and
+more fantastic than those of the angels, devils, saints,
+and sinners that crown and adorn the ancient Pagan
+shrines of the Orient and the more modern Christian
+shrines of the Occident;&mdash;a veritable
+Toom-pin-nu-wear-tu-weep&mdash;Land of the Standing Rocks&mdash;more
+gigantic, wonderful, and attractive than can be found
+elsewhere in the world.</p>
+
+<p>Where sand mountains, yielding alike to the fierce
+winds of winter and the gentle breezes of summer,
+slowly travel from place to place, irresistibly controlling
+fresh sites and burying all that obstructs their path.</p>
+
+<p>A land where, in summer, railway trains are often
+stopped by drifting sands blown by scorching winds
+over almost trackless Saharas, and where, in winter,
+the same trains are stopped by drifting snows blown
+over the same Saharas now made Arctic in their frozen
+solitude.</p>
+
+<p>A land where once were vast lakes in which disported
+ugly monsters, and on the surface of which swam mighty
+fish-birds who gazed with curious wonder upon the
+enormous reptiles, birds, and animals which came to
+lave themselves in the cooling waves or drink of their
+refreshing waters.</p>
+
+<p>But now lakes, fishes, reptiles, and animals have
+entirely disappeared. Where placid lakes once were
+lashed into fury by angry winds are now only sand<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span>
+wastes and water-worn rocks where the winds howl
+and shriek and rave, and mourn the loss of the waters
+with which they used to sport; and the only remnants
+of prehistoric fishes, reptiles, and animals are found in
+decaying bones or fossilized remains deep imbedded
+in the strata of the unnumbered ages.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="ancient">
+<img class="border" style= "margin-top: 1em;" src="images/image6.jpg" width="600" height="360" alt="Ancient Pottery dug from Prehistoric Ruins on the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Ancient Pottery dug from Prehistoric
+Ruins on the Painted Desert.</span></p>
+
+<p>A land where volcanic fires and fierce lava flows,
+accompanied by deadly fumes, noxious gases, and
+burning flames, have made lurid the midnight skies,
+and driven happy people from their peaceful homes.</p>
+
+<p>A land through which a mighty river dashes madly
+and unrestrainedly to the sea, and yet where, a few
+miles away, a spring that flows a few buckets of water
+an hour is an inestimable treasure. Yes indeed, where,
+in sight of that giant river, thirsty men have gone
+raving mad for want of water, and have hurled themselves
+headlong down thousand-feet-high precipices in
+their uncontrolled desire to reach the precious and
+cooling stream.</p>
+
+<p>A land of rich and florid coloring where the Master
+Artist has revelled in matchless combinations. It is a
+land of color,&mdash;sweet, gentle, tender colors that penetrate
+the soul as the words of a lover; fierce, glaring,
+bold colors that strike as with the clenched fist of a
+foe.</p>
+
+<p>It is the stage upon which the bronze and white
+actors of three hundred and fifty years ago played
+their games of life with ambitions, high as they were
+selfish, determined as they were bold, and unscrupulous
+as they were successful.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span></p>
+
+
+
+
+<h2><a name="ChII." id="ChII."></a>CHAPTER II<br />
+<small>DESERT RECOLLECTIONS</small></h2>
+
+
+<p><span class="dropcap">O</span><span class="smcap">f</span> the flora and fauna of the Painted Desert Region
+I have made no study. That they are fascinating
+the works of Hart Merriam, Coville, Lemmon, Hough,
+and others of later days, and of the specialists of the
+earlier government surveys, abundantly testify. There
+are cacti of varieties into the hundreds, sagebrush, black
+and white grama, bunch grass, salt grass, hackberry,
+buck-brush, pines, junipers, spruces, cottonwoods, and
+willows, besides a thousand flowering plants. There
+are lizards, swifts, rattlesnakes, scorpions, Gila monsters,
+vinegerones, prairie dogs, hedgehogs, turtles, squirrels,
+cottontail and jack-rabbits, antelope, deer, mountain
+sheep, wildcats, and some bear.</p>
+
+<p>It is more of its physiographic conditions in a general
+way, however, that I would here write.</p>
+
+<p>Most people's conception of a desert is a flat, level
+place of nothing but sand. It is sand instead of water;
+a desert instead of an ocean. Few deserts conform to
+this conception,&mdash;none, indeed, that I know of in the
+boundaries of the United States. This Painted Desert
+Region is wonderfully diversified. There is sand, of
+course, but much rock, many trees, more canyons, some
+mountains and lava flows, extinct volcanoes, forests, and
+pastures. The Grand Canyon runs across its northern
+borders, and it is the vampire river that flows in that
+never-to-be-described water-way that drains away the
+water which leaves this the desert region it is; for the<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span>
+Colorado has many tributaries, and tributaries of
+tributaries,&mdash;the Little Colorado, Havasu (Cataract) Creek,
+Canyon Padre, Canyon Diablo, Walnut Creek, Oak
+Creek, Willow Creek, Diamond Creek, and a score or
+hundred others.</p>
+
+<p>Its great mountains are the San Francisco range, on
+the shoulders of which Flagstaff is located, Mount San
+Mateo, seen from the Santa F&eacute; train near Grants in New
+Mexico, and Williams Mountain, west of Flagstaff, at
+the foot of which the railway traveller will see the town
+of Williams.</p>
+
+<p>Near Flagstaff are a number of extinct volcanoes and
+great masses of lava flow; from the train at Blue Water
+to the right a few miles one may see the crater
+Tintaro&mdash;the Inkstand. The Zuni Mountains have many
+craters, chief of which is the Agua Fria crater, and lava
+flows from the Zuni Mountains and Mount San Mateo
+meet in the valley, and one rides alongside them for
+miles coming west beyond Laguna.</p>
+
+<p>South of Canyon Diablo is a wonderful meteoritic
+mountain, the explanation of whose existence the scientists
+have not yet determined. From Peach Springs a
+large meteoric rock was sent to the Smithsonian, and
+I have one dug out of a hole of its own making in the
+Zuni Mountains, both of which weigh upwards of a ton.</p>
+
+<p>To the east of the Canyon Diablo Mountain is Sunset
+Pass, familiar to the readers of Gen. Charles King's
+thrilling Arizona stories, and beyond it to the south
+are Hell's Canyon,&mdash;which does not belie its name,&mdash;the
+Verdi Valley, and the interesting Red Rock Country,
+where numerous cliff and cavate dwellings have recently
+been discovered and explored by Dr. Fewkes.</p>
+
+<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p>
+
+<p>Indeed, this whole region is one of cliff and cavate
+and other forsaken dwellings. Everywhere one meets
+with them. Desert mounds, on examination, prove to
+be sites of long-buried cities, and hundreds, nay thousands
+of exquisite vessels of clay, decorated in long-forgotten
+ways, have been dug up from them and sent to
+grace the shelves of museums and speak of a people
+long since crumbled to dust.</p>
+
+<p>The miner has found it a profitable field for his
+operations, the Jerome and Congress, with the Old
+Vulture and similar mines, having made great fortunes
+for their owners. More than half our knowledge of
+the country came primarily from the daring and courageous
+prospectors who risked its dangers and deaths
+in their search for gold.</p>
+
+<p>The roads in the Painted Desert are long and tedious,
+and the horses drag their weary way over the scorching
+sands, the wheels of the wagon sinking in, as does also
+the heart of the sensitive rider who sees the efforts the
+poor beasts are making to obey his will. Yet the
+animals seldom sweat. Such is the rapid radiation of
+moisture in this dry, high atmosphere that one never
+sees any of the sweat and lather so common to hard-driven
+horses in lower altitude.</p>
+
+<p>The food question for horses is often serious if one
+goes far from the beaten path of traders or Indians. A
+desert is not a pasture, though its scant patches of grass
+often have to serve for one. The general custom, where
+possible, is to carry a small amount of grain, which
+is fed sparingly night and morning. The horses are
+hobbled and turned loose in as good pasture as can be
+found. Hence the first questions asked when determining
+a camping place are, "What kind of pasture
+and water does it possess?" There are times when one<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span>
+dare not run the risk of turning the horses loose.
+Thirsty beyond endurance, they will often travel all
+night, even though closely hobbled, back to where the
+last water was secured. Then they must be tracked
+back, and no more exhausting and disheartening occupation
+do I know than this.</p>
+
+<p>On one occasion we were compelled to camp where
+there was little pasturage. It rained, and there were
+two ladies in my party. The covered wagon was
+emptied and their blankets rolled down in it, so that
+they could be in shelter. Our driver was a German
+named Hank. Two of "his horses were mules," and
+these were tied one to each of the front wheels. The
+two real horses were tied to the rear wheels. During
+the night "Pete," one of the mules, got his fore legs
+over the pole of the wagon, and began to tug and pull
+so that the ladies were afraid the vehicle might be overturned.
+Calling to Hank, the poor fellow was compelled
+to get out of his blankets and in the rain go to Pete's
+rescue. To their intense amusement the ladies heard
+him remonstrating with the refractory mule, and almost
+exploded when he wound up his remonstrances, hitherto
+couched in quiet and dignified language, "Pete, you
+are von little tefel."</p>
+
+<p>Some people do not like to hobble a horse, and so
+they picket him. There are different ways of "picketing"
+a horse. He may be tied by the halter to a bush,
+tree, wagon, or stake driven into the ground. But these
+methods are fraught with danger. I once had a valuable
+horse at a time when Dr. Joseph LeConte, the beloved
+professor of geology of the University of California, was
+spending a month with me in the mountains. We had
+six horses, and all were "picketed" from the halter, or<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span>
+a rope around the neck. Three times a day we changed
+them to fresh pasturage. At one of the changing times
+we found the beautiful black stretched out cold and
+stiff. In scratching his head the hoof of his hind foot
+had caught in the rope, and in seeking to free himself
+he had pulled the rope tighter and tighter until he had
+strangled himself. The gentle-hearted professor sat down
+and wept at the tragic end of the noble horse "Duke"
+he had already learned to love.</p>
+
+<p>To prevent this danger I have often picketed a horse's
+hind foot to a log heavy enough to drag, so that the hungry
+animal could move a little in search of food, but not
+run or get far away. There have been two or three
+times, however, in my experience, where I could find
+neither tree, bush, nor stake. Not a rock or log could
+be found for miles to which the saddle horse I rode
+could be picketed. What then could I do? Sit up all
+night to care for my horse? Ride all night? Or do
+as I heard of one or two men having done, viz., picket
+the horse to my own foot? I once heard of a man
+who was dragged to his death that way. His cayuse
+was startled during the night and started to run. As
+the rope tightened and he dragged the unhappy wretch
+attached to him, his fear increased his speed, and not
+until he was exhausted and breathless did he stop in
+his wild, mad race. He was found with the corpse,
+bruised and mangled beyond all recognition, still dragging
+at the end of the rope.</p>
+
+<p>I had no desire to run such risk. So I did the
+impossible,&mdash;picketed my horse to a hole in the ground.</p>
+
+<p>"Nonsense! Picket a horse to a hole in the ground?
+It can't be done!"</p>
+
+<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span></p>
+
+<p>Indeed! But I did it. Watch me. Cut into the
+ground (especially if it is a little grassy) and make a hole
+a little larger than to allow your full fist to enter. As
+you dig deeper widen the hole below so that it is
+a kind of a chimney towards the top. Dig fully a foot
+or a foot and a half down. Then take the rope, which
+is already fastened at the other end to your horse, wrap
+the end around a piece of grass, or paper, or a small
+stone, or anything; put the knot into the hole, and
+"tamp" in the earth as vigorously as you can. Your
+horse is then fast, unless he grows desperately afraid
+and pulls with more than ordinary vigor.</p>
+
+<p>The scarcity of water makes journeying on the Painted
+Desert a grave and serious problem. The springs are
+few and far between, and only in the rainy season can
+one rely upon stony or clay pockets that fill up with the
+precious fluid. In going from Canyon Diablo to Oraibi
+there are four places where water may be obtained.
+First in a small canyon a few miles west of Volz's
+Crossing of the Little Colorado; then at the Lakes,&mdash;small
+ponds of dirty, stagnant water, where a trading-post
+is located and where the journey is generally
+broken for a night. Next day, twenty-two miles must
+be driven to Little Burro Spring before water is again
+found, and a few miles further on, on the opposite side
+of the valley, is Big Burro Spring. Then no more water
+is found until Oraibi is reached. There are two springs
+on the western side of the Oraibi mesa, and three miles
+on the eastern side in the Oraibi Wash is a good well,
+some sixty feet deep, of cold and good but not over-clear
+water. There are small pools near Mashonganavi,
+Shipauluvi, and Shungopavi, but the water is poor at
+best and very limited in quantity to those who are used
+to the illimitable flow of ordinary Eastern cities. The<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span>
+whole water supply at Mashonganavi, which is by far
+the best watered town of the middle mesa, would not
+more than suffice for the needs of a New York or Boston
+family of six or eight persons, and consternation would
+sit upon the face of the mistress of either household if
+such water were to flow through the faucets of her
+home.</p>
+
+<p>At Walpi there are three pool springs on the west
+side, but all flow slowly. One is good (for the desert),
+another is fair, and the third is horrible. Yet this last is
+almost equal to the supply on the eastern side, where
+there are three pool springs, only two of which can be
+used for domestic purposes.</p>
+
+<p>Storms fearful and terrible often sweep across this
+desert region. I have "enjoyed" several notable experiences
+in them, storms of sand, of rain, of wind, of
+lightning, and of thunder, sometimes one kind alone,
+other times of a combination of kinds. At one time
+we were camped in the Oraibi Wash not far from the
+home of the Mennonite missionary, my friend Rev.
+H. R. Voth. There were seven of us in my party,&mdash;five
+men, two women. Our general custom on making
+a camp was first of all to choose the best place for the
+beds of the ladies, and then the men arranged their
+blankets in picturesque irregularity around them at
+some distance away, thus forming a complete guard,
+not because of any necessity, but to make the ladies
+feel less timid. As my daughter was one of the ladies,
+I invariably rolled out my blankets near enough to be
+called readily should there be any occasion during the
+night.</p>
+
+<p>We had not been in our blankets long, that night,
+before a fearful thunder and rain-storm burst upon us.<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span>
+We had all gone to bed tired after our long and weary
+day watching the Hopi ceremonies, and the camp equipage
+was not prepared for a storm. It was pitch dark
+except for the sharp flashes of lightning which occasionally
+cut the blackness into jagged sections, and the
+deluge of rain waited for no squeamishness on my part.
+Hastily jumping up, I ran to and fro in my bare feet
+and night garments, caught up a big wagon sheet, and
+endeavored to spread it over the exposed beds of the
+ladies. The wind was determined I should not succeed,
+but I am English and obstinate. So I seized camera
+cases, valises, boxes of canned food, and anything
+heavy, and placed them upon the edges of the flapping
+canvas. Running back and forth to the wagon, the
+lightning every now and again revealed a drenched,
+fantastic figure, and I could hear suppressed laughter
+and giggles from under the blankets whence should
+have issued songs of thankfulness to me. But "it was
+ever thus!" I succeeded finally in pinning down the
+canvas, and had just rolled my wet and shivering form
+in my own drenched blankets, when Mr. Voth, with a
+lantern in his hand, came and simply demanded that the
+ladies come over to warmth and shelter in his hospitable
+house. Hastily wrapping themselves up, they started,
+blown about by the wind and flaunted by the tempest.
+The sand made it harder still to walk, and out of breath
+and wildly dishevelled, they struggled up the bank of
+the Wash and were soon comfortably ensconsed indoors.
+Then, strange irony of events, the storm immediately
+ceased, the heavens cleared, the stars shone bright, the
+cool night air became delicious to the nostrils and tired
+bodies, and we who remained outside had a sleep as
+ineffably sweet as that of healthful babes, while the<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span>
+ladies sweltered and rolled and tossed with discomfort
+in the moist heat that had accumulated in the closed
+rooms.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="painted">
+<img class="border" style="margin-top: 1em;" src="images/image7a.jpg" width="450" height="350" alt="The Painted Desert near the Little Colorado River." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Painted Desert near the Little
+Colorado River.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="asleep">
+<img class="border" style="margin-bottom: 1em;" src="images/image7b.jpg" width="450" height="353" alt="Asleep, Early Morning, on the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Asleep, Early Morning, on the Painted
+Desert.</span></p>
+
+<p>A few years later I was again at Oraibi, and
+strangely near the same camping place. This time my
+companions were W. W. Bass, whose early adventures
+have been recounted in my "In and Around the Grand
+Canyon," a photographer, and a British friend of his who
+had stopped off in California on his way home from
+Japan. Mr. Britisher had contributed a small share
+towards the expenses of the expedition, but with insular
+ignorance he had presumed that his small mite would
+pay the expenses of the whole outfit for a long period.
+It must be confessed that we had had a most arduous
+trip. The Painted Desert had shown its ugly side from
+the very moment we left the railway. Four miles out
+we had been stopped by the most terrific and vivid
+lightning-storm it has ever been my good fortune to
+witness and to be scared half out of my wits with. At
+Rock Tanks we had another storm. We had been
+jolted and shaken on our way out to Hopi Point of the
+Grand Canyon, and had come so near to perishing for
+want of water that we fell on our knees and greedily
+drank the vilest liquid from an alkali pool, a standing
+place of horses, on our way to the Little Colorado. At
+the old Tanner Crossing of that stream we had had another
+rain and lightning-storm near unto the first in fury, and
+in which our British friend had been caught in his
+blankets and nearly frightened to death. In the Moenkopi
+Wash he was offended because I left the wagon
+to ride to the home and accept the hospitality of the
+Mormon bishop, which he interpreted again with insular
+ignorance to mean a palace, a place of luxury, exquisite<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span>
+restfulness, good foods, and delicious iced wines, while
+he was left to beans, bacon, flapjacks, and dried fruit,
+and a roll of blankets on the rough and uneven ground.
+(It didn't make any difference that I explained to him
+next day that I had slept on a grass plot with one quilt
+and no pillow, cold, shivering, and longing for my good
+substantial roll of Navaho blankets, left for him to use
+if he so desired, and that our "banquet" had been coarse
+bread and a bowl of milk.) Then we had had another
+storm at Toh-gas-je, which I had partially avoided by
+riding on ahead in the light wagon of the Indian agent
+who piloted us, while he&mdash;Mr. Britisher&mdash;was in the
+heavier ambulance. The next night we camped, attempting
+to sleep on the stony slopes of the hillside at
+Blue Canyon in wretchedness and misery, because it
+was too late when we arrived to dare to drive down into
+the canyon. The next day we drove over the Sahara
+of America, a sandy desert which even to the Hopis is
+the most a-tu-u-u (hot) of all earthly places. That
+noon we camped in the dry wash of Tnebitoh, where we
+had to dig for water, waiting for it slowly to seep into
+the hole we had dug. It was a sandy, alkaline decoction,
+but we were glad and thankful for it, and the way
+the poor horses stood and longingly looked on as we
+waited for the inflow was pitiable. At night we camped
+some twelve or fifteen miles farther on, without water,
+hobbling the horses and turning them loose. I had
+engaged an Indian to go with us from Blue Canyon as
+helper and guide, so I sent him, in the morning, to
+bring in the horses. Two or three hours later he returned,
+with but one of the animals, and said he had
+tried to track the others, but could not do so. Imagine
+what our predicament would have been, in the heart of<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span>
+the desert, without horses and water, and many miles
+away from any settlement. There was but one thing
+to be done, and Mr. Bass at once did it. Putting a
+bridle on the one horse, he rode off barebacked after
+the runaways. Knowing the character of his mules, he
+aimed directly for the Tnebitoh. When he arrived at the
+spot where we had watered the day before, he found
+that, with unerring instinct, the horses had returned to
+this spot and had dug new watering places for themselves.
+Then, scenting the cool grass of the San
+Francisco Mountains, they had aimed directly west, and,
+hobbled though they were, the tracks showed they were
+travelling at a lively rate of speed. Knowing the urgency
+and desperateness of our case, Bass followed as
+fast as he could make his almost exhausted animal go,
+and after an hour's hard riding saw, in the far-away
+distance, the three perverse creatures "hitting" the
+trailless desert as hard as they could. Jersey, a knowing
+mule, was in the lead. He soon saw Bass, and,
+seeming to communicate with the others, they turned
+and saw him also. Jack (the other mule) and the
+horse at once showed a disposition to stop, but Jersey
+with bite and whinney tried to drive them on. Finding
+his efforts useless, he stopped with the others, and, when
+Bass rode up, allowed himself to be "necked" (tied neck
+to neck) with the other two. Horses and man were as
+near "played out" as we cared to see them when, later
+in the day, they returned to camp.</p>
+
+<p>It does not do to go out upon the Painted Desert
+without some practical person who is capable of meeting
+all serious emergencies that are likely to arise.</p>
+
+<p>The next day we drove on to Oraibi, in the scorching
+sun, over the sandy hillocks, where no road would<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span>
+last an hour in a wind-storm unless it were thoroughly
+blanketed and pegged down. We were all hot, weary,
+and ill-tempered. Thinking to help out, I volunteered
+to walk up the steep western trail to the mesa top and
+secure some corn at Oraibi for our horses, so that they
+could be fed at once on reaching our stopping place on
+the east side. When we started I had suggested the
+hope that we might be able to stop in the schoolhouse
+below the Oraibi mesa, as I had several times done in
+times before; but when the wagon arrived there, and
+I came down from the mesa, it was found to be already
+occupied by persons to whom it had been promised by
+the Indian agent. Camping, then, was the only thing left
+open to us, until I could see the Hopis and rent one of
+their houses. Down we drove to the camp, where alone
+a sufficiency of water was to be found. This explains
+our close proximity to the camp of the earlier year.
+We were just preparing our meal when a fierce sand-storm
+blew up. Cooking was out of the question; the
+fire blew every which way, and the sand filled meat,
+beans, corn, tomatoes with too much grit for comfort.
+This was the last straw that broke the back of Mr.
+Britisher's complacency. He had bemoaned again and
+again the leaving of his comfortable home to come into
+this "God-forsaken region," in a quest of what our crazy
+westernism called pleasure, and now his fury burst upon
+me in a manner that dwarfed the passion of the heavens
+and the earth. While there was a refinement in his
+vituperation, there was an edge upon it as keen as fury,
+passion, and culture could give it. I was scorched by
+his scarifying lightnings, struck again and again by his
+vindictive thunderbolts, tossed hither and thither by
+his stormy winds, and lifted heavenwards and then<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span>
+dashed downwards by the tornadoes and whirlwinds
+of his passion. It was dazzling, bewildering, intensely
+interesting, and then fiercely irritating. I stood it all
+until he denounced my selfishness. There's no doubt
+I am selfish, but there is a limit to a fellow's endurance
+when another fellow claims the discovery and rubs it in
+upon you until he abrades the skin. So I raised my
+hand and also my voice: "Stop, that's enough. Dare
+to repeat that and I'll tie you on a horse and send you
+back to the railway in charge of an Indian so quickly
+that you'll wonder how you got there. Selfish, am I?
+I permitted you to come on this trip as a favor to my
+photographer. The paltry sum you paid me has not
+found one-fourth share of the corn for one horse,
+let alone your own food, the hire of the horses, wagon,
+and driver. To oblige you I have allowed you the whole
+way to ride inside my conveyance that you might talk
+together, while I have sat out in the hot sun. If any
+help has been needed by Mr. Bass in driving, I have
+willingly given it instead of calling upon you. I have
+done all the unpacking and the packing of the wagon
+at each camp, morning, noon, and night. I have done
+all the cooking and much of the dish-washing, and yet
+you have the impudence and mendacity to say I have
+been selfish. Very well! I'll take myself at your
+estimate. In future I'll take my seat inside the ambulance;
+you shall do your share of helping the driver.
+You shall do your share of the packing; and if you eat
+another mouthful, so long as you remain in my camp,
+you shall cook it yourself. I have spoken! And when
+I thus speak I speak as the laws of the Medes and
+Persians, which alter not, nor change!"</p>
+
+<div class="figcenter" style="width: 600px;"><a id="colorado">
+<img class="border" style="margin-top: 1em;" src="images/image8.jpg" width="600" height="410" alt="The Colorado River at Bass Ferry, the Vampire of the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Colorado River at Bass Ferry,
+the Vampire of the Painted Desert.</span></p>
+
+<p><span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span></p>
+
+<p>"Well, &mdash;&mdash; says you are selfish!" burst out the somewhat
+cowed man.</p>
+
+<p>"Then I put him on the same plane as I put you;
+and if ever either of you dares to make that charge
+again, I will&mdash;"</p>
+
+<p>Well, never mind what I, in my, what I still believe
+to be, just anger threatened. I turned away, went and
+secured an Indian's house, and that night we removed
+there.</p>
+
+<p>But I wish I had the space to recount how those two
+unfortunates and misfortunates cooked their own meals
+and mine and Bass's. It is a subject fit for a Dickens
+or a Kipling. No minor pen can do justice to it. How
+they came and asked with quiet humility, "What are
+we going to have for supper?" and how I replied,
+"Raw potatoes, so far as I am concerned!" Neither
+knew whether a frying-pan was for skimming cream
+from a can of condensed milk or for making charlotte
+russes. Neither could boil water without scorching it.
+But surreptitiously (with my secret connivance) Bass
+gave the tyros gentle hints and finally "licked them"
+into fourth-rate cooks, so that I reaped the reward of
+their labors in selfishly and shamelessly taking some
+of the concoctions they had slaved over.</p>
+
+<p>I know this plain, unvarnished tale reveals me a "bad
+man from Bodie," but I started out to give a truthful
+account of the Painted Desert and its storms, and this
+"tempest in a frying-pan" in camp cannot well be ignored
+by a veracious chronicler.</p>
+
+<p>Last year, fate designed that we camp at exactly the
+same spot. The two wagons came to rest at about
+the same place where the ambulance stood, and exactly
+the same wind and sand-storm blew up before we had
+been there half an hour. I had with me a long,<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span>
+eight-feet-high strip of canvas belonging to a very large
+circular tent. To ward off the force of some part of
+the storm we stretched this canvas from the trunk of
+one cottonwood tree to another, and moved our camp
+to the sheltered side. That was an insult to the powers
+of the storm. The wind fairly howled with rage, and
+pulled and tugged and flapped that canvas in a perfect
+fury of anger. Then as we huddled in its shelter, a
+sudden jerk came, and up it was ripped, from top to
+bottom, in a moment, and the loose ends went wildly
+flying and flapping every way. In the blowing sand I
+fled with the ladies to Mr. Voth's ever-hospitable house,
+but it was as hot as&mdash;well! no matter&mdash;in there.
+Outside, the cottonwoods were bowed over in the fury
+of the wind, and the sand went flying by in sheets. It
+was easy then to understand the remark of one experienced
+in the ways of the Painted Desert Region: "If
+you ever buy any real estate here, contract to have it
+anchored, or you'll wake up some morning and find
+it all blown into the next county." The flying sand
+literally obliterated every object more than a few feet
+away.</p>
+
+<p>Now in this last case I had the pleasure&mdash;as peculiar
+a pleasure as it is to watch the coming of a hurricane
+at sea&mdash;to see the oncoming of this storm. We were
+enjoying perfect calm. Suddenly over the Oraibi mesa
+there came a great brown mass that stretched entirely
+across the country. It was the tawny sand risen in
+power and majesty to drive us from its lair. It was so
+grand, so sublime, so alive, that just as I instinctively
+rush to my camera at sight of an interesting face, I
+dashed towards it to secure a photograph of this new,
+gigantic, living manifestation. But in its fierce fury<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span>
+it swept upon us with such rapidity that I was too late.
+We were covered with it, buried in it. As darkness
+leaps upon one and absorbs him, so did this storm
+absorb us. In an hour or so its greatest fury subsided;
+then we thought we would build our camp-fire and
+proceed to our regular cooking. How the wind veered
+and changed, and changed again as soon as the fire began
+to ascend. That is a point to watch in building a camp-fire.
+Be sure and locate it so that its smoke won't
+blow upon you when you sit down to eat. In this case,
+however, it would not have mattered. In my notebook
+I read: "We have changed the camp-fire three
+times, and no matter where we put it, the smoke swoops
+down upon us. Even now while I write I am half
+blinded by the smoke, which ten minutes ago was being
+blown in the opposite direction." So that if these few
+pages have an unpleasant odor of camp-fire smoke
+about them, the reader must charge it to the wilful
+ways of the wind on the Painted Desert.</p>
+
+<p>Elsewhere I have spoken of the mystery brooding
+over the peoples of this land. It is also existent in the
+very colors of it, whether noted in early morning, in
+the glare of the pitiless Arizona noon, or at sunset; in the
+storm, with the air full of sand, or in the calm and quiet
+of a cloudless sky; when the sky is cerulean or black
+with lowering clouds; ever, always, the color is weird,
+strange, mysterious. One night at Walpi several of
+us sat and watched the colorings in the west. No
+unacquainted soul would have believed such could
+exist. To describe it is as impossible as to analyze
+the feelings of love. It was raining everywhere in the
+west; and "everywhere" means so much where one's
+horizon is not limited. The eye there roams over what<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span>
+seem to be boundless distances. In all this space rain
+was falling. The sun had but half an hour more to live,
+and it flooded the sky with an orange crimson. The
+rain came down in hairy streaks brilliantly illuminated.
+The sun could be discerned only as a dimly veiled
+face, with the light shed below it&mdash;none above&mdash;in
+graceful curves. Then the orange and crimson changed
+to purple, deepening and deepening into blackness until
+day was done.</p>
+
+<p>Sometimes the lighting up of the desert in the early
+morning gives it the effect of a sea-green ocean, and
+then the illusion is indescribably wonderful. At such
+times, if there are clouds in the sky, the reflections of
+color are as delicate and beautiful as the tintings of the
+sea-shells.</p>
+
+<p>One night standing on the mesa at Mashonganavi
+looking east and south, the vast ocean-like expanse
+of tawny sand and desert was converted by the hues of
+dying day into a gorgeous and resplendent sea of exquisite
+and delicate color. On the further side were
+the Mogollon Buttes,&mdash;the Giant's Chair, Pyramid
+Butte, and others,&mdash;with long walls, which, in the early
+morning black and forbidding, were now illumined and
+etherealized by the magic wand of sunset.</p>
+
+<p>If, however, one would know another of the marvellous
+charms of this Painted Desert Region let him see
+it in the early summer, after the first rains. This may
+be the latter part of June or in July and August. Then
+what a change! One seeing it for the first time would
+naturally exclaim in protest: "Desert? Why, this is
+a garden!"</p>
+
+<p>A thin and sparse covering of grass, but enough to
+the casual observer to relieve the whole land from<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span>
+the charge of barrenness; the black and white grama
+grasses, with their delicate shades of green; and a host
+of wild flowers of most exquisite colors in glorious combinations.
+Here masses of flaming marigolds and sunflowers;
+yonder patches of the white and purple tinted
+flowers of the jimson-weed, while its rich green leaves
+form a complete covering for the tawny sand or rocky
+desolation beneath. Here are larkspurs, baby blue-eyes,
+Indian's paint brush, daisies, lilies, and a thousand and
+one others, the purples, blues, reds, pinks, whites, and
+browns giving one a chromatic feast, none the less
+delightful because it is totally unexpected.</p>
+
+<p>Then who can tell of the glory of the hundreds of
+cacti in bloom, great prickly monsters, barrel shaped,
+cylindrical, lobe formed, and yet all picked out in the
+rarest, most dainty flowers the eye of man ever gazed
+upon? Look yonder at the "hosh-kon," one of the
+yucca family, a sacred plant to the Navahoes. Its
+dagger-like green leaves are crowned and glorified with
+the central stalk, around which cluster a thousand waxen
+white bells, and this one is only a beginning to the marvellous
+display of them we shall see as we ride along.
+The greasewood veils its normal ugliness in revivified
+leaves and a delicate flossy yellow bloom that
+makes it charming to the eye. Even the sagebrush
+attains to some charm of greenness, and where the juniper
+and cedar and pine lurk in the shades of some of the
+rocky slopes, the deepest green adds its never-ending
+comfort and delight to the scene.</p>
+
+<p>Yet you look in vain for the rivers, the creeks, the
+babbling brooks, the bubbling fountains, the ponds, that
+charm your eye in Eastern landscapes. Oh, for the
+Adirondacks,&mdash;the lakes and streams which abound on<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span>
+every hand. If only these could be transplanted into
+this desert to give their peculiar delights without any
+of their drawbacks, <i>then</i> the Painted Desert Region
+would be the ideal land.</p>
+
+<p>It would never do to bring the Adirondack flies and
+gnats and mosquitoes; its hot, sultry nights and muggy,
+sweltering days. No! These we can do without.
+We would have its advantages, but with none of its
+disadvantages.</p>
+
+<p>How futile such wishes; how childish such longings!
+Each place is itself; and, for myself, I love the Painted
+Desert even in its waterlessness, its barrenness, and its
+desolation. Think of its stimulating altitude, its colors,
+its clear, cloudless sky, its glorious, divine stars, its
+delicious evening coolness, its never-disturbed solitudes,
+its speaking silences, its romances, its mysteries, its
+tragedies, its histories. These are some of the things
+that make the Painted Desert what it is&mdash;a region of
+unqualified fascination and allurement.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span></p>
+
+
+
+
+<h2><a name="ChIII." id="ChIII."></a>CHAPTER III<br />
+<small>FIRST GLIMPSES OF THE HOPI</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">hree</span> great fingers of rock from a gigantic and
+misshapen hand, roughly speaking, pointing southward,
+the hand a great plateau, the fingers mesas of
+solid rock thrust into the heart of a sandy valley,&mdash;this
+is the home of the Hopi, commonly and wrongly
+termed the Moki. The fingers are from seven to ten
+miles apart, and a visitor can go from one finger-nail to
+another either by descending and ascending the steep
+trails zigzagged on the fingers' sides, or he can circle
+around on the back of the hand and thus in a round-about
+manner reach any one of the three fingers. These
+mesa fingers are generally spoken of as the first or
+east mesa, the second or middle mesa, and the third
+or west mesa. They gain their order from the fact
+that in the early days of American occupancy Mr.
+T. V. Keam established a trading-post in the canyon
+that bears his name, and this canyon being to the east
+of the eastern mesa, this mesa was reached first in
+order, the western mesa naturally being third.</p>
+
+<p>On the east mesa are three villages. The most important
+of all Hopi towns is Walpi, which occupies the
+"nail" of this first "finger." It is not so large as
+Oraibi, but it has always held a commanding influence,
+which it still retains. Half a mile back of Walpi is
+Sichumavi, and still further back Hano, or, as it is
+commonly and incorrectly called, Tewa.</p>
+
+<p><span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span></p>
+
+<p>About seven miles&mdash;as the crow flies&mdash;to the west is
+the second or middle mesa, and here are Mashonganavi,
+Shipauluvi, and on an offshoot from this second mesa,
+separated from it by a deep, sand-filled ravine, is
+Shungopavi.</p>
+
+<p>Ten miles farther to the west is Oraibi, which marks
+the farthest western boundary of pueblo civilization.</p>
+
+<p>Oh! the pathos, the woe, the untold but clearly
+written misery of the centuries in these cliff-built houses
+of the mesas, these residences that are fortresses, these
+steep trail-approached and precipice-protected homes.
+In a desert land, surrounded by relentless, wary, and
+vigilant foes, ever fighting a hard battle with the
+adverse conditions of their environment, short of
+water, of firewood, and with food grown in the
+desert-rescued lands below where at any moment the ruthless
+marauder might appear, there is no wonder that almost
+every elderly face is seamed and scarred; furrowed
+deeply with the accumulated centuries of never-ceasing
+care. Mystery here seems at first to reign supreme.
+It stands and faces one as a Presence. It hovers and
+broods, and you feel it even in your sleep. The air is
+full of it. The very clouds here are mysterious. Who
+are these people? From whence came they? What is
+their destiny? What fearful battles, race hatreds,
+devastating wars, led them to make their homes on these
+inaccessible cliffs? How did they ever conceive such a
+mass of elaborate ceremonial as now controls them?
+Solitary and alone they appear, a vast question mark,
+viewed from every standpoint. Whichever way one
+looks at them a great query stares him in the face.
+They are the chief mystery of our country, an anachronism,
+an anomaly in our twentieth-century civilization.</p>
+
+<p><span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span></p>
+
+<p>When we see the ruins of Egypt, India, Assyria, we
+look upon something that is past. Those peoples <i>were</i>:
+they pertain to the ages that are gone. Their mysteries
+are of lives lived in the dim ages of antiquity. But
+here are antique lives being lived in our own day;
+pieces of century-old civilizations transplanted, in time
+and place, and brought into our time and place; the
+past existent in the present; the lapse of centuries
+forgotten, and the days of thousands of years ago bodily
+transferred into our commercial, super-cultured,
+hyper-refined age.</p>
+
+<p>The approach to the first mesa from Keam's Canyon
+is through a sandy country, which, in places, is dry,
+desolate, and bare. But here and there are patches of
+ground upon which weeds grow to a great height,
+plainly indicating that with cultivation and irrigation
+good crops could be raised. As we leave the mouth
+of the canyon the singular character of this plateau
+province is revealed. To the south the sandy desert,
+in lonesome desolation, stretches away as far as the
+eye can reach, its wearisome monotony relieved only
+by the close-by corn-fields of the Hopis and the peculiar
+buttes of the Mogollons. With the sun blazing down
+upon it, its forbidding barrenness is appalling. Neither
+tree, shrub, blade of grass, animal, or human habitation
+is to be seen. The sand reflects the sun's rays in a
+yellow glare which is irritating beyond measure, and
+which seems as if it would produce insanity by its
+unchangeableness.</p>
+
+<p>To the right of us are the extremities of the sandstone
+plateaus, of which the Hopi mesas are the thrust out
+fingers. Here and there are breaks in the plateau
+which seem like openings into rocky canyons. Before
+us, ten or more miles away, is the long wall of the first<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span>
+mesa, its falling precipices red and glaring in the sun.
+Immense rocks of irregular shape lie about on its
+summit as if tumbled to and fro in some long-ago-forgotten
+frolic of prehistoric giants. Right before us,
+and at about the mid distances of the "finger" from
+the main plateau, the mesa wall is broken down in the
+form of a U-shaped notch or gap,&mdash;from which Walpi,
+"the place of the gap," obtains its name; and it is on
+the extremity of the mesa, beyond this notch, that the
+houses of the Hopi towns can now clearly be discerned.
+Just beyond the notch a little heap of houses, apparently
+of the same color as the mesa itself, appears. Then a
+little vacant space and another small heap, followed by
+another vacancy with a larger heap at the extreme
+end of the mesa. These heaps, beginning at the notch,
+are respectively Tewa, Sichumavi, and Walpi.</p>
+
+<p>Dotting the slopes of the talus at the foot of the
+mesa precipices are corn-fields, peach orchards, and
+corrals for burros, sheep, and goats.</p>
+
+<p>As we approach nearer we see that the first mesa
+is rapidly losing its distinctively Indian character. The
+policy of the United States Government, in its treatment
+of these Indians, is to induce them, so far as possible,
+to leave their mesa homes and reside in the valley
+nearer to their corn-fields. As their enemies are no
+longer allowed to molest them, their community life
+on these mesa heights is no longer necessary, and the
+time lost and the energy wasted in climbing up and
+down the steep trails could far better be employed in
+working in the fields, caring for their orchards, or
+attending to their stock. But while all this sounds
+well in theory, and on paper appears perfectly reasonable,
+it fails to take into consideration the influence of<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span>
+heredity and the personal passions, desires, and feelings
+of volitional beings. As a result, the government plan
+is not altogether a success. The Indian agents, however,
+have induced certain of the Hopis, by building
+houses for them, to consent to a partial abandonment
+of their mesa homes. Accordingly, as one draws
+nearer, he sees the stone houses with their red-painted
+corrugated-iron roofs, the schoolhouse, the blacksmith's
+shop, and the houses of the teachers, all of which speak
+significantly of the change that is slowly hovering over
+the Indian's dream of solitude and desolation.</p>
+
+<p>But after our camp is made and the horses sent out
+in the care of willing Indians to the Hopi pastures, we
+find that the trails to the mesa summit are the same;
+the glaring yellow sand is the same; the red and gray
+rocks are the same; the fleecy and dark clouds that
+occasionally appear at this the rainy time are the
+same; the glaring, pitiless sun with its infernal scorching
+is the same; and we respire and perspire and
+pant and struggle in our climb to the summit in the
+same old arduous fashion. Above, in Hano, Sichumavi,
+and Walpi, the pot-bellied, naked children, the lithe and
+active young men, the not unattractive, shapely, and
+kindly-faced young women, with their peculiar symbolic
+style of hair-dressing, the blear-eyed old men
+and women, the patient and stolid burros, the dim-eyed
+and pathetic captive eagles, the quaint terraced-houses
+with their peculiar ladders, grotesque chimneys, passageways,
+and funny little steps, are practically the same as
+they have been for centuries.</p>
+
+<p>There are two trails from the valley to the summit
+of the first mesa on the east side, one at the point, and
+three on the west side. We ascend by the northeastern<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span>
+trail, which, on reaching the "Notch" or "Gap," winds
+close by an enclosure in which is found a large fossil,
+bearing a rude resemblance to a stone snake. All
+around this fossil, within the stone enclosure, are to
+be found "bahos," or prayer sticks, which have been
+brought by the devout as their offerings to the Snake
+Divinities. From time immemorial this shrine has
+been in existence, and no Hopi ever passes it without
+some offering to "Those Above," either in the form
+of a baho, a sprinkling of the sacred meal, the ceremonial
+smoking to the six cardinal points, or a few
+words of silent but none the less devout and earnest
+prayer.</p>
+
+<p>At the head of this trail is Hano, and from this pueblo
+we can gain a general idea of Hopi architecture, for,
+with differences in minor details, the general styles are
+practically the same. Where they gained their architectural
+knowledge it is hard to tell, and who they are
+is yet an unsolved problem. It is pretty generally conceded,
+however, that all the pueblo peoples of Arizona
+and New Mexico&mdash;of whom the Hopis are the most
+western&mdash;are the descendants of the race, or races,
+who dotted these territories and southern Colorado
+with ruins, and who are commonly known as the Cliff
+and Cave Dwellers. But this is thrusting the difficulty
+only a few generations, or scores of generations,
+further back. For we are at once compelled to the
+agnostic answer, "I don't know!" when asked who are
+the Cliff Dwellers. Who they are and whence they
+came are still problems upon which such patient
+investigators as J. Walter Fewkes is working. He has
+clearly confirmed the decision of Bancroft and others
+which affirmed the identity of the Cliff and Cave Dwellers<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span>
+with the Hopis and other pueblo-inhabiting Indians
+of the Southwest.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="hano">
+<img class="border" style="margin-top: 1em;" src="images/image9.jpg" width="600" height="386" alt="Hano, (Tewa) from the Head of the Trail." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hano, (Tewa) from the Head of the Trail.</span></p>
+
+<p>Although of different linguistic stocks and religion,
+the homes of the pueblo Indians are very similar. Almost
+without exception the pueblos built on mesa
+summits are of sandstone or other rock, plastered
+with adobe mud brought up from the water-courses
+of the valley. Those pueblos that are located in the
+valley, on the other hand, are generally built of
+adobe.</p>
+
+<p>No one can doubt that the Indians chose these elevated
+mesa sites for purposes of protection. With
+but one or two almost inaccessible trails reaching the
+heights, and these easily defendable, their homes were
+their fortresses. Their fields, gardens, and
+hunting-grounds were in the valleys or far-away mountains,
+whither they could go in times of peace; but, when
+attacked by foes, they fled up the trails, established
+elaborate methods of defence, and remained in their
+fortress-homes until the danger was past.</p>
+
+<p>The very construction of the houses reveals this. In
+none of the older houses is there any doorway into
+the lowest story. A solid wall faces the visitor, with
+perhaps a small window-hole. A rude ladder outside
+and a similar one inside afford the only means of
+entrance. One climbs up the ladder outside, drops
+through a hole in the roof, and descends the ladder
+inside. When attacked, the outer ladder could be
+drawn up, and thus, if we remember the crude weapons
+of the aborigines when discovered by the white man, it
+is evident that the inhabitants would remain in
+comparative security.</p>
+
+<p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p>
+
+<p>Of late years doors and windows have been introduced
+into many of the ancient houses.</p>
+
+<p>It is a picturesque sight that the visitor to the Hopi
+towns enjoys as he reaches the head of the trail at
+Hano. The houses are built in terraces, two or three
+stories high, the second story being a step back from
+the first, so that a portion of the roof of the first story
+can be used as the courtyard or children's playground
+of the people who inhabit the second story. The third
+story recedes still farther, so that its people have a front
+yard on the roof of the second story. At Zuni and
+Taos these terraces continue for six and seven stories,
+but with the Hopis never exceed three. The first climb
+is generally made on a ladder, which rests in the street
+below. The ladder-poles, however, are much longer than
+is necessary, and they reach up indefinitely towards
+the sky. Sometimes a ladder is used to go from the
+second to the third story, but more often a quaint little
+stairway is built on the connecting walls. Equally
+quaint are the ollas used as chimneys. These have
+their bottoms knocked out, and are piled one above
+another, two, three, four, and sometimes five or six high.
+Some of the "terraces" are partially enclosed, and here
+one may see a weaver's loom, a flat stone for cooking
+<i>piki</i> (wafer bread), or a beehive-like oven used for general
+cooking purposes. Here and there cord-wood is
+piled up for future use, and now and again a captive
+eagle, fastened with a rawhide tether to the bars of a
+rude cage, may be seen. The "king of birds" is highly
+prized for his down and feathers, which are used for the
+making of prayer plumes (bahos).</p>
+
+<p>There does not seem to have been much planning in
+the original construction of the Hopi pueblos. There
+was little or no provision made for the future. The<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span>
+first houses were built as needed, and then as occasion
+demanded other rooms were added.</p>
+
+<p>It will doubtless be surprising to some readers to
+learn that the Hopi houses are owned and <i>built</i> (in the
+main) by the women, and that the men weave the
+women's garments and knit their own stockings. Here,
+too, the women enjoy other "rights" that their white
+sisters have long fought for. The home life of the
+Hopis is based upon the rights of women. They own
+the houses; the wife receives her newly married husband
+into her home; the children belong to her clan,
+and have her clan name, and not that of the father; the
+corn, melons, squash, and other vegetables belong to
+her when once deposited in her house by the husband.
+She, indeed, is the queen of her own home, hence the
+pueblo Indian woman occupies a social relationship
+different from that of most aborigines, in that she is on
+quite equal terms with her husband.</p>
+
+<p>In the actual building of the houses, however, the
+husband is required to perform his share, and that is
+the most arduous part of the labor. He goes with
+his burros to the wooded mesas or cottonwood-lined
+streams and brings the roof-timbers, ladder-poles, and
+door-posts. He also brings the heavier rocks needed
+in the building. Then the women aid him in placing
+the heavier objects, after which he leaves them to their
+own devices.</p>
+
+<p>Being an intensely religious people, the shamans or
+priests are always called upon when a new house is to
+be constructed. Bahos&mdash;prayer plumes or sticks&mdash;are
+placed in certain places, sacred meal is lavishly sprinkled,
+and singing and prayer offered, all as propitiation to
+those gods whose especial business it is to care for the<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span>
+houses.</p>
+
+<p>It is exceedingly interesting to see the women at
+work. Without plumb-line, straight line, or trowel they
+proceed. Some women are hod-carriers, bringing the
+pieces of sand or limestone rock to the "bricklayers"
+in baskets, buckets, or dish pans. Others mix the adobe
+to the proper consistency and see that the workers are
+kept supplied with it. And what a laughing, chattering,
+jabbering group it is! Every tongue seems to be going,
+and no one listening. Once at Oraibi I saw twenty-three
+women engaged in the building of a house, and I
+then got a new "side light" on the story of the Tower
+of Babel; The builders of that historic structure were
+women, and the confusion of tongues was the natural
+result of their feminine determination to all speak at
+once and never listen to any one else.</p>
+
+<p>I photographed the builders at Oraibi, and the next
+day contributed a new dress to each of the twenty-three
+workers. Here are some of their names: Wa-ya-wei-i-ni-ma,
+Mo-o-ho, Ha-hei-i, So-li, Ni-vai-un-si, Si-ka-ho-in-ni-ma,
+Na-i-so-wa, Ma-san-i-yam-ka, Ko-hoi-ko-cha,
+Tang-a-ka-win-ka, Hun-o-wi-ti, Ko-mai-a-ni-ma, Ke-li-an-i-ma.</p>
+
+<p>The finishing of the house is as interesting as the
+actual building. With a small heap of adobe mud the
+woman, using her hand as a trowel, fills in the chinks,
+smooths and plasters the walls inside and out. Splashed
+from head to foot with mud, she is an object to behold,
+and, as is often the case, if her children are there to
+"help" her, no mud-larks on the North River, the
+Missouri, or the Thames ever looked more happy in
+their complete abandonment to dirt than they. Then
+when the whitewashing is done with gypsum, or the<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span>
+coloring of the walls with a brown wash, what fun the
+children have. No pinto pony was ever more speckled
+and variegated than they as they splash their tiny hands
+into the coloring matter and dash it upon the walls.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="hopi">
+<img class="border" style="margin-top: 1em;" src="images/image10a.jpg" width="450" height="359" alt="Hopi Women building a House at Oraibi." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Women building a House at Oraibi.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="mashonganavi">
+<img class="border" style="margin-top: 1em;" src="images/image10b.jpg" width="450" height="356" alt="Mashonganavi from the Terrace Below." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Mashonganavi from the Terrace Below.</span></p>
+
+<p>Inside the houses the walls also are whitewashed
+or colored, and generally there is some attempt made
+to decorate them by painting rude though symbolic
+designs half-way between the floor and ceiling. The
+floor is of earth, well packed down with water generally
+mixed with plaster, and the ceiling is of the sustaining
+poles and cross-beams, over which willows and earth
+have been placed. Invariably one can find feathered
+bahos, or prayer plumes, in the beams above, and no
+house could expect to be prospered where these offerings
+to "Those Above" were neglected.</p>
+
+<p>The chief family room serves as kitchen, dining-room,
+corn-grinding-room, bedroom, parlor, and reception-room.
+In one corner a quaint, hooded fireplace is
+built, and here the housewife cooks her <i>piki</i> and other
+corn foods, boils or bakes her squash, roasts, broils, or
+boils the little meat she is able to secure, and sits during
+the winter nights while "the elders" tell stories of the
+wondrous past, when all the animals talked like human
+beings and the mysterious people&mdash;the gods&mdash;from
+the upper world came down to earth and associated with
+mankind.</p>
+
+<p>The corn-grinding trough is never absent. Sometimes
+it is on a little raised platform, and is large or
+small as the size of the family demands. The trough is
+composed either of wooden or stone slabs, cemented
+into the floor and securely fastened at the corners with
+rawhide thongs. This trough is then divided into two,<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span>
+three, four, or more compartments (according to its
+size), and in each compartment a sloping slab of basic
+rock is placed. Kneeling behind this, the woman who
+is the grinder of the meal (the true lady, <i>laf-dig</i>, even
+though a Hopi) seizes in both hands a narrower flat
+piece of the same kind of rock, and this, with the motion
+of a woman over a washboard, she moves up and down,
+throwing a handful of corn every few strokes on the
+upper side of her grinder. This is arduous work, and
+yet I have known the women and maidens to keep
+steadily at it during the entire day.</p>
+
+<p>When the meal is ground, a small fire is made of corn
+cobs, over which an earthern olla is placed. When this
+is sufficiently heated the meal is stirred about in it by
+means of a round wicker basket, to keep it from burning.
+This process partially cooks the meal, so that it is
+more easily prepared into food when needed.</p>
+
+<p>In one corner of the house several large ollas will be
+found full of water. Living as they do on these mesa
+heights, where there are no springs, water is scarce and
+precious. Every drop, except the little that is caught
+in rain-time or melted from the snows, has to be carried
+up on the backs of the women from the valley below.
+In the heat of summer, this is no light task. With the
+fierce Arizona sun beating down upon them, the feet
+slipping in the hot sand or wearily pressing up on the
+burning rocks, the olla, filled with water, wrapped in a
+blanket and suspended from the forehead on the back,
+becomes heavier and heavier at each step. Those of us
+who have, perforce, carried cameras and heavy plates to
+the mesa tops know what strength and endurance this
+work requires.</p>
+
+<p>For dippers home-made pottery and gourd shells are
+commonly used. Now and again one will find the horn<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span>
+of a mountain sheep, which has been heated, opened
+out into a large spoon-like dipper; or a gnarled or knotty
+piece of wood, hacked out with flint knife into a pretty
+good resemblance to a dipper.</p>
+
+<p>Near the water ollas one can generally see a shelf
+upon which the household utensils are placed. Here,
+too, when corn is being ground, a half-dozen plaques
+of meal will stand. This shelf serves as pantry and
+meat safe (when there is meat), and the hungry visitor
+will seldom look there in vain for a basket-platter or
+two piled high with <i>piki</i>, the fine wafer bread for which
+the Hopis are noted. <i>Piki</i> is colored in a variety of
+ways. Dr. Hough says the ashes of <i>Atriplex canescens
+James</i> are used to give the gray color, and that <i>Amaranthus
+sp.</i> is cultivated in terrace gardens around the
+springs for use in dyeing it red; a special red dye from
+another species is used for coloring the <i>piki</i> used in the
+Katchina dances; and the ashes of <i>Parryella filifolia</i>
+are used for coloring. Saffron (<i>Carthamus tinctorius</i>)
+is used to give the yellow color.</p>
+
+<p>It is fascinating in the extreme to see a woman make
+<i>piki</i>. Dry corn-meal is mixed with coloring matter and
+water, and thus converted into a soft batter. A large,
+flat stone is so placed on stones that a fire can be kept
+continually burning underneath it. As soon as the slab
+is as hot as an iron must be to iron starched clothes it is
+greased with mutton tallow. Then with fingers dipped
+in the batter the woman dexterously and rapidly sweeps
+them over the surface of the hot stone. Almost as
+quickly as the batter touches, it is cooked; so to cover
+the whole stone and yet make even and smooth <i>piki</i> requires
+skill. It looks so easy that I have known many
+a white woman (and man) tempted into trying to make<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span>
+it. Once while attending the Snake Dance ceremonials
+at Mashonganavi, a young lady member of my party
+was sure she could perform the operation successfully.
+My Hopi friend, Kuchyeampsi, gladly gave place to the
+white lady, and laughingly looked at me as the latter
+dipped her fingers into the batter, swept them over the
+stone, gave a suppressed exclamation of pain, tried
+again, and then hastily rose with three fingers well
+blistered. My cook, who was a white man, was sure he
+could accomplish the operation, so he was allowed to
+try. Once was enough. He was a religious man, and
+bravely kept silence, which was a good thing for us.</p>
+
+<p>When the <i>piki</i> is sufficiently cooked, it is folded up
+into neat little shapes something like the shredded wheat
+biscuits. One thing I have often noticed is that a quick
+and skilful <i>piki</i> maker will keep a sheet flat, without
+folding, so that she may place it over the next sheet
+when it is about cooked. This seems to make it easier
+to remove the newly cooked sheet from the cooking
+slab.</p>
+
+<p>If you are ever invited into a Hopi house you may
+rest assured you will not be there long before a piled-up
+basket of <i>piki</i> will be brought to you, for the Hopis
+are wonderfully hospitable and enjoy giving to all who
+become their guests.</p>
+
+<p>Another object seldom absent is the "pole of the soft
+stuff." This is a pole suspended from the roof beams
+upon which all the blankets, skins, bedding, and wearing
+apparel are placed. Once upon a time these were
+very few and very crude. The skins of animals tanned
+with the hair on, blankets made of rabbit skins, and
+cotton garments made from home grown, spun, and
+woven cotton, comprised their "soft stuff." But when<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span>
+the Spaniards brought sheep into the province of
+Tusayan, and the Hopis saw the wonderful improvement
+a wool staple was over a cotton one, blankets and
+dresses of wool were slowly added to the household
+treasures, until now the "garments of the old," except
+antelope, deer, fox, and coyote skins, are seldom seen.</p>
+
+<div class="figcenter"><a id="mashongce"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image11l.jpg" width="272" height="316" alt="Mashongce, an Oraibi Maiden, drying Corn Meal." />
+    <p class="center"><span class="smcap">Mashongce, an Oraibi Maiden, drying Corn Meal.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="trio"></a>
+    <img class="border" src="images/image11r.jpg" width="272" height="314" alt="The Trio of Metates, and Hopi Woman about to grind Corn." />
+    <p class="center"><span class="smcap">The Trio of Metates, and Hopi Woman about to grind Corn.</span></p>
+  </div>
+</div>
+
+<p>It is a remarkable fact that the Hopis wore garments
+made from cotton which they grew themselves, prior to
+the time of the Spanish invasion. They also knew how
+to color the cotton from unfading mineral and vegetable
+dyes, and in the graves of ancient cliff and cave dwellings,
+well-woven cotton garments often have been taken.</p>
+
+<p>Sometimes to-day one may see an old man or woman
+weaving a blanket from the tanned skins of rabbits.
+Such a garment is far warmer and more comfortable
+than one would imagine. The dressed pelts are twisted
+around a home-woven string made of shredded yucca
+fibre, wild flax, or cotton, and thus a long rope is formed
+many yards in length. This rope is then woven in
+parallel strings with cross strands of the same kind of
+fibre, and a robe made some five or six feet square.</p>
+
+<p>The windows of the ancient Hopi houses were either
+small open holes or sheets of gypsum. Of late years
+modern doors and windows have been introduced, yet
+there are still many of the old ones in existence.</p>
+
+<p>Having thus taken a general and cursory survey of
+Hano, let us, in turn, visit the six other villages on the
+mesa heights ere we look further into the social and
+ceremonial life of this interesting people.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span></p>
+
+
+
+
+<h2><a name="ChIV." id="ChIV."></a>CHAPTER IV<br />
+<small>THE HOPI VILLAGES AND THEIR HISTORY</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> province of Tusayan is dotted over in every
+direction with ruins, all of which were once inhabited
+by the Hopi people. Indeed, even in the
+"pueblo" stage of their existence they seem to have
+retained much of the restlessness and desire for change
+which marked them when "nomads."</p>
+
+<p>Traditionary lore among modern Hopis asserts that the
+well-known ruin of Casa Grande was once the home of
+their ancestors, and Dr. Fewkes has conclusively shown
+a line of ruins extending from the Gila and Salt River
+valleys to the present Hopi villages. So there is no
+doubt but that some, at least, of the Hopis came to
+their modern homes from the South. It is, therefore,
+quite possible that such ruins as Montezuma's Castle
+were once Hopi homes. Every indication seems to point
+to the fact that all these ancient ruins&mdash;some of which
+are caveate, others cliff, and still others independent
+pueblos, built in the open, away from all cliffs&mdash;were
+occupied by a people in dread of attack from enemies.
+Every home has its lookout. Every field could be
+watched. Nearly all the cliff and cave dwellings were
+naturally fortresses, and the open pueblos were so
+constructed as to render them castles of defence to their
+inhabitants on occasion.</p>
+
+<p>In these facts alone we can see an interesting, though
+to those primarily concerned a tragic state of affairs;
+a home-loving people, sedentary and agricultural, willing<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span>
+and anxious to live at peace, surrounded and
+perpetually harassed by wild and fierce nomads, whose
+delight was war, their occupation pillage, and their chief
+gratifications murder and rapine. The cliff- or
+cave-dwelling husband left his home in the morning to plant
+his corn or irrigate his field, uncertain whether the
+night would see him safe again with his loved ones,
+a captive in the hands of merciless torturers, or lying
+dead and mutilated upon the fields he had planted.</p>
+
+<p>No wonder they are the Hopituh&mdash;the people of
+peace. Who would not long for peace after many
+generations of such environment? Poor wretches!
+Every field had its memories of slaughter, every canyon
+had echoed the fierce yells of attacking foes, the shrieks
+of the dying, or the exultant shouts of the victors, and
+every dwelling-place had heard the sad wailing of
+widows and orphans.</p>
+
+<p>The union of these people, under such conditions, in
+towns became a necessity&mdash;self-preservation demanded
+cohesion. That isolation and separation were not
+unnatural or repulsive to them is shown by the readiness
+with which in later times they branched out and established
+new towns. These separations often led to bitter
+and deadly quarrels among themselves, and elsewhere<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>
+I have related the traditional story of the destruction of
+a Hopi city, Awatobi, by the inhabitants of rival cities,
+who in their determination to be "Hopituh"&mdash;people
+of peace&mdash;were willing to fight and exterminate their
+neighbors and thus compel peace.</p>
+
+<p>Of the present seven mesa cities, towns, or villages of
+the Hopis, it is probable that Oraibi only occupies the
+same site that it had when first seen by white men in<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span>
+1540.</p>
+
+<p>It will readily be recalled that when Coronado reached
+Cibola (Zuni) and conquered it he was sadly disappointed
+at not finding the piles of gold, silver, and precious
+stones he and his conquistadors had hoped for.
+The glittering stories of the gold-strewn "Seven Cities
+of Cibola" were sadly proven to be mythical. But hope
+revived when the wounded general was told of seven
+other cities, about a hundred miles to the northwest.
+<i>These</i> might be the wealthy cities they sought. Unable
+to go himself, he sent his ensign Tobar, with a handful
+of soldiers and a priest, and it fell to the lot of these to
+be the first white men to gaze upon the wonders of the
+Hopi villages.</p>
+
+<p>Instead of finding them as we now see them, however,
+it is pretty certain that the first village reached was that
+of Awatobi, a town now in ruins and whose history is
+only a memory. Standing on the mesa at Walpi and
+looking a little to the right of the entrance to Keam's
+Canyon, the location of this "dead city" may be seen.</p>
+
+<p>Walpi occupied a terrace below where it now is, and
+Sichumavi and Hano were not founded. At the middle
+mesa Mashonganavi and Shungopavi occupied the
+foothills or lower terraces, and Shipauluvi was not in
+existence.</p>
+
+<p>What an interesting conflict that was, in 1540, between
+the few civilized and well-armed soldiers of Coronado
+and the warrior priests of Awatobi. Tobar and
+his men stealthily approached the foot of the mesa under
+the cover of darkness, but were discovered in the early
+morning ere they had made an attack. Led by the
+warrior priests, the fighting men of the village descended
+the trail, where the priests signified to the<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span>
+strangers that they were unwelcome. They forbade
+their ascending the trail, and with elaborate ceremony
+sprinkled a line of sacred meal across it, over which no
+one must pass. To cross that sacred and mystic line
+was to declare one's self an enemy and to invite the
+swift punishment of gods and men. But Tobar and his
+warriors knew nothing of the vengeance of Hopi gods
+and cared little for the anger of Hopi men, so they made
+a fierce and sharp onslaught. When we remember that
+this was the first experience of the Hopis with men on
+horseback, protected with coats of mail and metal helmets,
+who fought not only with sharpened swords, but
+also slew men at a distance with sticks that belched forth
+fire and smoke, to the accompaniment of loud thunder,
+it can well be understood that they speedily fell back
+and soon returned with tokens of submission. Thus
+was Awatobi taken. After this Walpi, Mashonganavi,
+Shungopavi, and Oraibi were more or less subjugated.</p>
+
+<p>In 1680, as is well known, Popeh, a resident of one of
+the eastern pueblos near the Rio Grande, conceived a
+plan to rid the whole country of the hated white men,
+and especially of the "long robes"&mdash;the priests&mdash;who
+had forbidden the ancient ceremonies and dances,
+and forcibly baptized their children into a new faith,
+which to their superstitious minds was a catastrophe
+worse than death. The Hopis joined in the plan,
+though Awatobi went into it with reluctance, owing to
+the kindly ministrations of the humane Padre Porras.</p>
+
+<p>The plot was betrayed, but not early enough to enable
+the Spaniards to protect themselves, and on the day of
+Santa Ana, the 10th of August, 1680, the whole white
+race was fallen upon and mercilessly slain or driven out.</p>
+
+<p><span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span></p>
+
+<p>For the next nearly twenty years the more timid of
+the people lived in dread of Spanish retaliation. Then
+it was that Hano was founded. Anticipating the arrival
+of a large force, a number of Tanoan and Tewan
+people fled from the Rio Grande to Tusayan. Some
+of the former went to Oraibi, and the latter asked permission
+to settle at the head of the Walpi trail near to
+"the Gap."</p>
+
+<p>Possibly about this same time, too, the villages located
+on the lower terraces or foothills moved to the higher
+sites, as they were thus afforded better protection.</p>
+
+<p>Sichumavi&mdash;"the mound of flowers"&mdash;was founded
+about the year 1750 by Walpians of the Badger Clan,
+who for some reason or other grew discontented and
+wished a town of their own. Here they were joined by
+Tanoans of the Asa Clan from the Rio Grande, who for
+a time had lived in the seclusion of the Tsegi, as the
+Navahoes term the Canyon de Chelly in New Mexico.</p>
+
+<p>Exactly when Shipauluvi was founded is not known,
+though its name&mdash;"the place of peaches"&mdash;clearly denotes
+that it must have been after the Spanish invasion,
+for it was the conquerors who brought with them
+peaches. Nor were peaches the only good things the
+Hopis and other American aborigines owed to the
+hated foreigners. They introduced horses, cows, sheep
+(which latter have afforded them a large measure of
+sustenance and given to them and the Navahoes the
+material with which to make their useful rugs and blankets),
+and goats, besides a number of vegetables.</p>
+
+<p>Here, then, about the middle of the eighteenth century
+the Hopi mesa towns were settled as we now find
+them, and doubtless with populations as near as can be
+to their present numbers.</p>
+
+<p><span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span></p>
+
+<p>Hano we have already visited. Let us now, hastily
+but carefully, glance at each of the other villages as
+they appear at the present time.</p>
+
+<p>Passing on to Sichumavi from Hano we find it
+similar in all its main features to Hano, except that
+none of its houses are as high. In the centre of the
+town is a large plaza where, in wet weather, a large body
+of rain-water collects. This is used for "laundry"
+purposes, as drink for the burros and goats, and a bathing
+pond for all the children of the pueblo. It is one of
+the funniest sights imaginable to see the youngsters
+playing and frolicking in the water by the hour,&mdash;I
+should have said liquid mud, for the filth that accumulates
+in this plaza reservoir is simply indescribable.
+Children of both sexes, their brown, swarthy bodies
+utterly indifferent to the piercing darts of the sun, lie
+down in this liquid filth, roll over, splash one another,
+run to and fro, and enjoy themselves hugely, even in
+the presence of the white visitor, until a glimpse of the
+dreaded camera sends them off splashing, yelling, gesticulating,
+and some of them crying, to the nearest
+shelter.</p>
+
+<p>That supereminence of Hopi character is conservatism
+is shown as one walks from Sichumavi to Walpi.
+Here is a literal exemplification demonstrating how
+the present generations "tread in the footsteps" of
+their forefathers. The trail over which the bare and
+moccasined feet of these people have passed and repassed
+for years is worn down deep into the solid sandstone.
+The springy and yielding foot, unprotected
+except by its own epidermis or the dressed skin of the
+goat, sheep, or deer, has cut its way into the unyielding
+rock, thus symbolizing the power of an unyielding
+purpose and demonstrating the force of an unchangeable<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span>
+conservatism.</p>
+
+<p>Between these two pueblos the mesa becomes so
+narrow that we walk on a mere strip of rock, deep
+precipices on either side. To the left are Keam's Canyon
+and the road over which we came; to the right are
+the gardens, corn-fields, and peach orchards, leading
+the eye across to the second mesa, on the heights of
+which are Mashonganavi and Shipauluvi.</p>
+
+<p>These gardens and corn-fields are the most potent
+argument possible against the statements of ignorant
+and prejudiced white men who claim that the Indians&mdash;Hopis
+as well as others&mdash;are lazy and shiftless.</p>
+
+<p>If a band of white men were placed in such a situation
+as the Hopis, and compelled to wrest a living
+from the sandy, barren, sun-scorched soil, there are
+few who would have faith and courage enough to attempt
+the evidently hopeless task. But with a patience
+and steadiness that make the work sublime, these heroic
+bronze men have sought out and found the spots of
+sandy soil under which the water from the heights percolates.
+They have marked the places where the summer's
+freshets flow, and thus, relying upon sub-irrigation
+and the casual and uncertain rainfalls of summer, have
+planted their corn, beans, squash, melons, and chili,
+carefully hoeing them when necessary, and each season
+reap a harvest that would not disgrace modern scientific
+methods.</p>
+
+<p>All throughout these corn-fields temporary brush
+sun-shelters are seen, under which the young boys and
+girls sit, scaring away the birds and watching lest any
+stray burro should enter and destroy that which has
+grown as the result of so much labor.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="oraibi">
+<img class="border" style="margin-top: 1em;" src="images/image12a.jpg" width="450" height="356" alt="An Oraibi Woman shelling Corn in a Basket of Yucca Fibre." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">An Oraibi Woman shelling Corn in a
+Basket of Yucca Fibre.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="burro">
+<img class="border" style="margin-top: 1em;" src="images/image12b.jpg" width="450" height="364" alt="The &quot;Burro&quot; of Hopi Transportation." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The "Burro" of Hopi Transportation.</span></p>
+
+<p><span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p>
+
+<p>Here, too, in the harvesting time one may witness
+busy and interesting scenes. Whole families move
+down into temporary brush homes, and women and
+children aid the men in gathering the crops. Tethered
+and hobbled burros stand patiently awaiting their share
+of the common labor.</p>
+
+<p>Yonder is a group of men busy digging a deep pit.
+Watch them as it nears completion. It is made with
+a narrow neck and "bellies" out to considerable width
+below. Indeed, it is shaped not unlike an immense vase
+with a large, almost spherical body and narrow neck.
+In depth it is perhaps six, eight, ten, or a dozen feet.
+On one side a narrow stairway is cut into the earth
+leading down to its base, and at the foot of this stairway
+a small hole is cut through into the chamber. Our
+curiosity is aroused. What is this subterranean place
+for? As we watch, the workers bring loads of greasewood
+and other inflammable material, kindle a fire in the
+chamber, and fill it up with the wood. Now we see the
+use of the small hole at the foot of the stairway. It
+acts as a draught hole, and soon a raging furnace fire is
+in the vault before us. When a sufficient heat has been
+obtained, the bottom hole is closed, and then scores of
+loads of corn on the cob are dropped into the heated
+chamber. When full, every avenue that could allow air
+to enter is sealed, and there the corn remains over
+night or as long as is required to cook it,&mdash;self-steam
+it. It is then removed, packed in sacks or blankets on
+the backs of the patient burros, and removed to the
+corn-rooms of the houses on the mesa above.</p>
+
+<p>Other fresh corn is carried up and spread out on the
+house-tops to dry.</p>
+
+<p>All this is stored away in the corn-rooms, into which
+strangers sometimes are invited, but oftener kept away<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span>
+from. It is stacked up in piles like cord-wood, and
+happy is that household whose corn-stack is large at
+the beginning of a hard winter.</p>
+
+<p>Walpi&mdash;the place of the gap&mdash;though not a large
+town, is better known to whites than any of the other
+Hopi towns. Here it was that the earliest visitors came
+and saw the thrilling Snake Dance. Its southeastern
+trail, with the wonderful detached rock leaning over
+on one side and the cliff on the other, between which
+the steep and rude stairway is constructed, has been so
+often pictured, as well as the so-called "Sacred Rock"
+of the Walpi dance plaza, that they are now as familiar
+as photographs of Trinity Church, New York, or St.
+Paul's, London. As one stands on the top of one of
+the houses he sees how closely Walpi has been built.
+It covers the whole of the south end of the mesa, up
+to the very edges of the precipice walls in three of its
+four directions, and, as already shown, the fourth is the
+narrow neck of rock connecting Walpi with Sichumavi
+and Hano. The dance plaza is to the east, a long,
+narrow place, at the south end of which is the "Sacred
+Rock." It is approached from south and north by the
+regular "street" or trail, and one may leave it to the
+west through an archway, over which is built one of
+the houses.</p>
+
+<p>Several ruins on the east mesa are pointed out as
+"Old" Walpi, and the name of one of these&mdash;Nusaki&mdash;(also
+known as Kisakobi) is a clear indication that at
+one time the Spaniards had a mission church there.
+A Walpian, Pauwatiwa, shows, with pride, an old
+carved beam in his house which all Hopis say came
+from the mission when it was destroyed. On the terraces
+just below the mesa-top&mdash;perhaps a hundred or<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span>
+two hundred feet down&mdash;are a number of tiny corrals,
+to and from which, morning and evening, the boys,
+young men, and sometimes the women and girls may be
+seen driving their herds of sheep and goats, and in
+which the burros are kept when not in use. These
+picturesque corrals from below look almost like swallows'
+nests stuck on the face of the cliffs.</p>
+
+<p>As we wander about in the narrow and quaint streets
+of Walpi we cannot fail to observe the ladder-poles
+which are thrust through hatchways, down which we
+peer into the darkness below with little satisfaction.
+These lead to the <i>kivas</i>, or sacred ceremonial chambers,
+where all the secret rites of the different clans are held.
+Here we shall be privileged to enter if no ceremony is
+going on. The kivas are generally hewn out of the solid
+rock, or partially so, and are from twelve to eighteen
+feet square. When not otherwise occupied it is no uncommon
+sight to see in a kiva a Hopi weaver squatted
+before his rude loom, making a dress for his wife or
+daughter, or weaving a ceremonial sash or kilt for his
+own use in one of the many dances.</p>
+
+<p>In every Hopi town one cannot fail to be struck with
+the nudity of the children of all ages, from the merest
+babies up to eight and even ten years. With what
+Victor Hugo calls "the chaste indecency of childhood"
+these fat, bronze Cupids and embryo Venuses romp and
+play, as unconscious of their nakedness as Adam and
+Eve before their fall.</p>
+
+<p>From Walpi we descend to the corn-fields, and, after
+a slow and tedious drag across the sandy plain to the
+west, find ourselves at Mashonganavi, or at least at the
+foot of the trail which leads to the heights above. Here,
+as at the other mesas, there are two or three trails, all<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span>
+steep, all nerve-wrenching, all picturesque. Arrived at
+the village, we find Mashonganavi an interesting place,
+for it is so compactly built that one often hunts in vain
+(for a while, at least) to find the hidden dance plaza,
+around which the whole town seems to be built. Some
+of the houses are three stories high, and there are quaint,
+narrow alley-ways, queer dark tunnels, and underground
+kivas as at Walpi. The Antelope and Snake kivas are
+situated on the southeastern side of the village, on the
+very edge of the mesa, and with the tawny stretch of
+the Painted Desert leading the eye to the deep purple
+of the Giant's Chair and others of the Mogollon buttes,
+which Ives conceived as great ships in the desert, suddenly
+and forever arrested and petrified.</p>
+
+<p>About one hundred and fifty feet below the village is
+a terrace which almost surrounds the Mashonganavi
+mesa, as a rocky ruff around its neck. This terrace is
+so connected with the main plateau that one can drive
+upon it with a wagon and thus encamp close to the
+village. Here in 1901 the two wagon loads of sightseers
+and tourists which I had guided to the mysteries
+and delights of Tusayan, over the sandy and scorched
+horrors of a portion of the Painted Desert, encamped,
+during the last days of the Snake Dance ceremonies.</p>
+
+<p>From here a trail&mdash;at its head an actual rock
+stairway&mdash;leads down to a spring in the valley, where the
+government school is situated, and from whence all our
+cooking and drinking water had to be brought. Each
+morning and evening droves of sheep and goats passed
+our camp, coming up from below and going down to the
+scant pasturage of the valley. Scarcely an hour passed
+when some Indian&mdash;oftener half a dozen&mdash;came to
+our camp, and failed to pass. Especially at meal times,<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span>
+when the biscuits were in the oven, the stew on the fire,
+the beans in the pot, and the dried fruit in the
+stew-kettle, did they seem to enjoy visiting us. And they
+liked to come close, too; far too close for our comfort,
+as their persons are not always of the most cleanly
+character, and their habits of the most decorous and
+refined. Hence rules had to be laid down which it was
+my province to see observed, one of which was that visiting
+Indians must keep to a distance, especially at meal
+times. Another was that if our blankets were allowed
+to remain unrolled (in order to get the direct benefit
+of the sun's rays) they were not so left for our Indian
+friends to lounge upon.</p>
+
+<div class="figcenter"><a id="aged"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image13l.jpg" width="272" height="313" alt="An Aged Hopi at Oraibi." />
+    <p class="center"><span class="smcap">An Aged Hopi at Oraibi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="cotton"></a>
+    <img class="border" src="images/image13r.jpg" width="272" height="314" alt="A Hopi, weaving a Native Cotton Ceremonial Kilt." />
+    <p class="center"><span class="smcap">A Hopi, weaving a Native Cotton Ceremonial Kilt.</span></p>
+  </div>
+</div>
+
+<p>We were generally a hungry lot as we sat or squatted
+around our canvas tablecloth, our table the rocky
+ground, and there was scant ceremony when ceremony
+stood in the way of appeasing our appetites. But we
+were not wasteful. If there were any "scraps" or any
+small remains on a plate or dish they were "saved
+for the Indians." So that at length it became a catch-word
+with us. If there was anything, anywhere, at any
+time, that we did not like, some one of the party was
+sure to suggest that it be "saved for the Indians." And
+that has often since suggested to me our national policy
+in treating the Amerind. There is too much national
+"Save that for the Indians." Land that is no good to
+a white man&mdash;save it for the Indians. Beef cattle that
+white men don't buy&mdash;save them for the Indians.
+Spoiled flour&mdash;save it for the Indians. Seeds that
+won't grow&mdash;ship 'em to the Indians.</p>
+
+<p>And that reminds me of a now not undistinguished
+artist who once accompanied a small party of mine
+some years ago to the Snake Dance at Oraibi. I came<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span>
+down to camp one day and found him cooking several
+slices of our finest ham, dishing up our choicest and
+scarcest vegetables, crackers, and delicacies, with a
+large pot of our most expensive coffee simmering and
+steaming by the camp-fire; and when I asked, "For
+whom?" was coolly told it was for three lazy, fat,
+lubberly, dirty Oraibis, who sat in delightful
+anticipation around the pump close by.</p>
+
+<p>My objection to this use of our provisions was
+expressed in forceful and vigorous Anglo-Saxon, and
+when I was told it was "none of my business," I
+emphasized my objection with a distinct refusal to allow
+<i>my</i> provisions to be thus used. Then for half an hour
+immediately afterwards, and for days subsequently, at
+intervals, I was regaled with vocal chastisement worthy
+to be ranked with Demosthenes' "Philippics." "The
+Indian was a man and a brother. We were Christians,
+indeed, and of a truth when we would see our poor
+red brother starve to death before our sight," etc.,
+<i>ad libitum</i>.</p>
+
+<p>Now between my artist friend's course and the one
+first named the happy mean lies. I do not believe we
+should give to the Indian only the scraps that fall
+from our national table; neither, on the other hand,
+do I believe we are called upon to give him the very
+best of our foods and provide special coffee at
+seventy-five cents a pound.</p>
+
+<p>And this sermon has occupied our time, by the way,
+as we have walked up the trail, by the Mashonganavi
+kivas to a spot from which we gain a good view of the
+village and of Shipauluvi on its higher and detached
+pinnacle a mile farther back. Again descending the
+trail to the terrace below, we walk half a mile and then<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span>
+begin the ascent of a steep stone stairway, carefully
+constructed, that leads us directly to Shipauluvi. This
+is a small town, occupying almost the whole of the dizzy
+site, with its few houses built around its rectangular
+plaza.</p>
+
+<p>Here I was once present at a witchcraft trial. It was
+a complicated affair, in which the dead and living,
+Navahoes and Hopis, were intertwined. A Hopi woman
+accused a Navaho of having bewitched her husband,
+thus causing his death, and of stealing from him a
+blanket and some sheep. The evidence showed that
+the Navaho had met the Hopi, and that soon afterwards
+he was taken sick and died, whereupon the sheep and
+blanket were found in the possession of the Navaho.
+There was little doubt of its being a case of theft, and
+the Navaho was ordered to return sheep and blanket,
+but he was exonerated from the charge of witchcraft.</p>
+
+<p>Living in Shipauluvi is one of those singular anomalies
+so often found in the pueblos, an albino woman.
+There are a dozen or so living in the other villages.
+With Hopi face, but white hair and skin, pink eyes,
+and general bleached-out appearance, they never fail
+to excite the greatest surprise in the mind of the
+stranger, and to those who see them often there is still
+a lingering wonder as to the cause of so singular a
+variation of physical appearance. At Mashonganavi
+there are two men albinos, one of them one of the
+Snake priests. It is claimed by the Indians that these
+albinos are of as pure Hopi blood as those who are
+normal in color, and the fact is incontrovertible that
+they are born of pure-blooded parents on both sides.</p>
+
+<p>Returning now to the terrace below, common to both
+Mashonganavi and Shipauluvi, the trail is descended to<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span>
+Shungopavi. A deep canyon separates the mesa upon
+which this village is built from the one upon which the
+two former are located. Near the foot of the trail the
+government has established a schoolhouse, and close by
+are the springs and pools of water. It is a sandy ride
+or walk, and on a hot day&mdash;"a-tu-u-u"&mdash;wearisome
+and exhausting. For half a dollar or so one may hire
+a burro and his owner as guide, and it is much
+easier to go burro-back over the yielding sand than to
+walk. There are straggling peach trees on the way,
+and a trail, rocky and steep, to ascend ere we see
+Shungopavi.</p>
+
+<p>The wagons may be driven to the village (as mine
+were), but it is a long way around. The road to Oraibi
+across the mesa is taken, and when about half-way
+across a crude road is followed which runs out upon
+the "finger tip" where Shungopavi stands. Here the
+governor in 1901 was Lo-ma-win-i, and he and I became
+very good friends. Knowing my interest in the Snake
+Dance, he sent for the chief priests of the Snake and
+Antelope Clans (Kai-wan-i-wi-ya-&#365;-m&aacute; and Lo-ma-ho-in-i-wa),
+and from them I received a cordial invitation to
+be present and participate in the secret ceremonials of
+the kiva at their next celebration. I have been privileged
+to be present, but was never invited before.</p>
+
+<p>The governor is an expert silversmith, the necklace
+he wears being a specimen of his own art. It is wonderful
+how, with their crude materials and tools, such
+excellent work can be produced. Mexican dollars
+are melted in a tiny home-made crucible, rude moulds
+are carved out of sand&mdash;or other stone into which the
+melted metal is poured, and then hand manipulation,
+hammering, and brazing complete the work. Their<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span>
+silver articles of adornment are finger rings, bracelets,
+and necklaces.</p>
+
+<p>Oraibi is the most western and conservative of the
+Hopi villages. It is by far the largest, having perhaps
+a third of the whole population. It is divided into two
+factions, the so-called hostiles and friendlies, the former
+being the conservative element, determined not to forsake
+"the ways of the old," the ways of their ancestors;
+and the latter being generally willing to obey orders
+ostensibly issued by "Wasintonia"&mdash;as they call the
+mysterious Indian Department. These divisions are
+a source of great sorrow to the former leaders of the
+village. In the introduction to "The Oraibi Soyal
+Ceremony" by Professor George A. Dorsey, of the Field
+Columbian Museum, and Rev. H. R. Voth, his assistant,
+and formerly a Mennonite missionary at Oraibi, this
+dissension is spoken of as follows: "During the year
+1891 representatives of the Indian Department made
+strenuous efforts to secure pupils for the government
+school located at Keam's Canyon, about forty miles
+from Oraibi. This effort on the part of the government
+was bitterly resented by a certain faction of the people
+of Oraibi, who seceded from Lol&uacute;lomai, the village
+chief, and soon after began to recognize Lomahungyoma
+as leader. The feeling on the part of this faction
+against the party under Lol&uacute;lomai was further intensified
+by the friendly attitude the Liberals took toward
+other undertakings of the government, such as allotment
+of land in severalty, the building of dwelling-houses
+at the foot of the mesa, the gratuitous distribution of
+American clothing, agricultural implements, etc. The
+division thus created manifested itself not only in the
+everyday life of the people, but also in their religious<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span>
+ceremonies. Inasmuch as the altars and their accessories
+are the chief elements in these ceremonies, they
+soon became the special object of controversy, each
+party contending for their possession; and so it came
+about that the altars remained to that faction to which
+the chief priests and those who had them in charge
+belonged, the members of the opposing faction, as
+a rule, withdrawing from further participation in the
+celebration of the ceremony."</p>
+
+<p>The dance plaza is on the western side of the village,
+and there the dances and other outdoor ceremonies take
+place.</p>
+
+<p>One of my earliest visits to Oraibi was made in the
+congenial company of Major Constant Williams, who
+was then the United States Indian Agent, at Fort
+Defiance, for the Navahoes and Hopis. We had driven
+across the Navaho Reservation from Fort Defiance to
+Keam's Canyon, and then visited the mesas in succession.
+We drove to the summit of the Oraibi mesa in
+his buckboard, a new conveyance which he had had
+made to order at Durango, Colo. The road was the
+same one up which the soldiers had helped the horses
+drag the Gatling gun at the time of the arrest of the
+so-called "hostiles," who were sent to Alcatraz for their
+refusal to forsake their Oraibi ways and follow the
+"Washington way." It was a steep, ugly road, rough,
+rocky, and dangerous. The Major's horses, however,
+were strong, intelligent, and willing, so we made the
+ascent with comparative ease. The return, however,
+was different. There were so many things of interest
+at Oraibi that I found it hard to tear myself away, and
+the "shades of night were falling fast"&mdash;far too fast
+for the Major's peace of mind&mdash;ere I returned to the<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span>
+buckboard. By the time we had traversed the summit
+of the mesa to the head of the "trail" part of the
+descent, it was dark enough to make the cold tremors
+perambulate up and down one's spine. But I had every
+confidence in the Major's driving, his horses, and his
+knowledge of that fearfully precipitous and dangerous
+road. Slowly we descended, the brake scraping and
+often entirely holding the wheels. We could see and
+feel the dark abysses, first on one side and then on the
+other, or feel the overshadowing of the mighty rock
+walls which towered above us. I was congratulating
+myself that we had passed all the dangerous places, and
+in a few moments should be on the drifted sand, which,
+though steep, was perfectly safe, when we came to the
+last "drop off." This can best be imagined by calling
+it what it was, a steep, rocky stairway, of two or three
+steps, with a precipice on one side, and a towering wall
+on the other. Hugging the wall, the upper step extended
+like a shelf for eight or ten feet, and the nigh
+horse, disliking to make the abrupt descent of the step,
+clung close to the wall and walked along the shelf. The
+off horse dropped down. The result can be imagined.
+One horse's feet were up at about the level of the
+other's back. The wheels followed their respective
+horses. The nigh wheels stayed on the shelf, the off
+wheels came down the step. The Major and I decided,
+very suddenly, to leave the buckboard. We were rudely
+toppled out, down the precipice on the left,&mdash;I at the
+bottom of the heap. Down came camera cases, tripods,
+boxes of plates, and all the packages of odds and ends
+I had bought from the Indians, bouncing about our
+ears. Like a flash the two horses took fright and started
+off, dragging that overturned buckboard after them.<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span>
+They did not swirl around to the left down the sandy
+road, but to the right upon a terrace of the rocky mesa,
+and we saw the sparks fly as the ironwork of the wagon
+struck and restruck the rocks. The noise and roar and
+clatter were terrific. Great rocks were started to rolling,
+and the echoes were enough to awaken the dead.
+Suddenly there was a louder crash than ever, and then
+all was silent. We felt our hearts thumping against
+our ribs, and the only sounds we could hear were
+their fierce beatings and our own hard breathing.
+Fortunately, we had landed on a narrow shelf some
+seven feet down, covered deep with sand, so neither of
+us was seriously hurt except in our feelings; but
+imagine the dismay that swept aside all thoughts of
+thankfulness for our narrow escape when that crash
+and dread silence came. No doubt horses and buckboard
+were precipitated over one of the cliffs and had
+all gone to "eternal smash." My conscience made
+me feel especially culpable, for had I not detained the
+Major we should have left the mesa long before it was
+so dark. I had caused the disaster! It was nothing
+that I had been "spilt out," that doubtless my cameras
+were smashed, and the plates I had exposed with so
+much care and in spite of the opposition of the Hopis
+were in tiny pieces&mdash;for I had clearly heard that
+peculiar "smash" that spoke of broken glass as I
+myself landed on the top of my head. Think of that
+span of fine horses, and the Major's new buckboard!
+The thought about completed the work of mental and
+physical paralysis the shock of falling had begun. I
+was suddenly awakened, not by the Major's voice, for
+neither of us had yet spoken a word,&mdash;and indeed, I
+didn't know but that he was dead,&mdash;but by the scratching<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span>
+of a match. Then he was alive! That was cause for
+thankfulness. Setting fire to a dried cactus, the Major,
+after thoroughly picking himself up and shaking himself
+together, proceeded to gather up the photographic
+d&eacute;bris. Silently I aided him. Still silently we piled it
+all together, as much under the shelter of the rocks as
+possible, and then, still without a word, we climbed
+back upon the road and started to walk to the house of
+Mr. Voth, the missionary, where we were stopping.
+For half a mile or more we trudged on wearily through
+the deep and yielding sand. Still never a word. We
+both breathed heavily, for the sand was dreadfully soft.
+I was wondering what I could say. My conscience so
+overpowered me that I dared not speak. I was humbling
+myself, inwardly, into the very dust for having been
+the unconscious and innocent, yet nevertheless actual
+cause of this disaster. I simply couldn't break the
+silence. To offer to pay for the horses and buckboard
+was easy (though that would be a serious matter to my
+slender purse) compared with appeasing the sturdy
+Major for the shock to his mental and physical system.
+Then, too, how he must feel! At the very thought the
+cold sweat started on my brow and I could feel it
+trickling down my chest and back.</p>
+
+<div class="figcenter"><a id="basket"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image14l.jpg" width="272" height="342" alt="An Oraibi Basket Weaver." />
+    <p class="center"><span class="smcap">An Oraibi Basket Weaver.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="admiring"></a>
+    <img class="border" src="images/image14r.jpg" width="272" height="343" alt="" />
+    <p class="center"><span class="smcap">An Admiring Hopi Mother.</span></p>
+  </div>
+</div>
+
+<p>Suddenly the Major stopped, and in the darkness I
+could dimly see him take out his large white handkerchief,
+mop his brow and head, and then, with explosive
+force, but in a voice charged with deepest and sincerest
+feeling he broke the painful silence: "Thank God, the
+sun isn't shining."</p>
+
+<p>Brave-hearted, generous Major Williams! Not a
+word of reproach, no suggestion of blame. What a relief
+to my burdened soul. I was almost hysterical in<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span>
+my ready response. Yes, we could be thankful that
+our lives and limbs were spared. We were both unhurt.
+New horses and buckboard could be purchased, but
+life and health preserved called for thankfulness to the
+Divine Protector.</p>
+
+<p>Thus we congratulated ourselves as we slowly plodded
+along through the sand. Arrived at Mr. Voth's, we
+soon retired,&mdash;he in the bedroom prepared for him by
+kindly Mrs. Voth, I in my blankets outside. The calm
+face of the sky soon soothed my disquieted feelings and
+nerves, and in a short time I fell asleep. Not a thought
+disturbed me until just as the faintest peepings of dawn
+began to show on the eastern ridges, when, awakening,
+I heard a noise as of a horse shaking his harness close
+by. Like a flash I jumped up, and, in my night-robe
+though I was, rushed to the entrance to the corral.
+There, unharmed and uninjured, with harness upon
+them complete, the lines dangling down behind, the
+neck yoke holding them together, as if they were just
+brought from the stable ready to be hitched to the
+wagon, were the two horses which I had vividly pictured
+to myself as dashed to pieces upon the cruel rocks at
+the foot of one of the mesa precipices.</p>
+
+<p>I could scarcely refrain from shouting my joy.
+Hastily I dressed, and while dressing thought: "The
+horses are here; I'll go and hunt for the wagon." So
+noiselessly I hitched them to Mr. Voth's buckboard and
+drove off. When I came to the scene of the disaster, I
+found I could drive upon the rocky terrace. There
+was no difficulty in following the course of the runaways.
+Here was part of the seat, farther on some of
+the ironwork, and still farther the dashboard. At last I
+reached the overturned and dismantled vehicle. It was<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span>
+in a sorry state. Two of the wheels were completely
+dished, the seat and dashboard were "scraped" off, one
+whiffletree was broken, and the whole thing looked as
+if it had been rudely treated in a tornado. I turned
+it over, tied the wheels so that they would hold, and
+then, fastening it behind Mr. Voth's buckboard, slowly
+drove back to the house.</p>
+
+<p>When the Major awoke he was as much surprised and
+pleased as I was to find the horses safe and sound and
+the buckboard in a repairable condition. With a little
+man&#630;uvring we got the vehicle as far as Keam's
+Canyon, where old Jack Tobin, the blacksmith, fixed it
+up so that it could be driven back to Fort Defiance,
+and thither, with care and caution, the Major drove
+me. A few weeks later, under the healing powers of
+the agency blacksmith, the buckboard renewed its
+youth,&mdash;new wheels, new seat, new dashboard, and an
+all covering new coat of paint wiped out the memories
+of our trip down from the Oraibi mesa, except those we
+carried in the depths of our own consciousness.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span></p>
+
+
+
+
+<h2><a name="ChV." id="ChV."></a>CHAPTER V<br />
+<small>A FEW HOPI CUSTOMS</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">o</span> know any people thoroughly requires many
+years of studied observation. The work of such
+men as A. M. Stephen, Dr. Fewkes, Rev. H. R. Voth,
+and Dr. George A. Dorsey reveals the vast field the
+Hopis offer to students. To the published results of
+these indefatigable workers the student is referred for
+fuller knowledge. There are certain things of interest,
+however, that the casual observer cannot fail to note.</p>
+
+<p>The costume of the men is undoubtedly a modification
+of the dress of the white man. Trousers are worn,
+generally of white muslin, and from the knee down on
+the outer side they are split open at the seam. Soleless
+stockings, home-spun, dyed and knit, are worn, fastened
+with garters, similar in style and design, though smaller,
+to the sashes worn by the women. The feet are covered
+with rawhide moccasins. The shirt is generally of
+colored calico, though on special occasions the "dudes"
+of the people appear in black or violet velvet shirts or
+tunics, which certainly give them a handsome appearance.
+The never-failing banda, wound around the forehead,
+completes the costume, though accessories in the
+shape of silver and wampum necklaces, finger rings, etc.,
+are often worn.</p>
+
+<p>The costume of the women is both picturesque and
+adapted to their life and customs. It is neat, appropriate,
+and modest. The effort our government feels called
+upon to make to lead them to change it for calico<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span>
+"wrappers," in accordance with a principle adopted
+which regards as "bad" and "a hindrance to civilization"
+anything native, is to my mind vicious and senseless.
+The Indians are not to be civilized by making
+them wear white people's costumes, nor by any such
+nonsense. There are those who condemn their basket
+weaving, because, forsooth, it is not a Christian art.
+True civilizing processes come from within, and desire
+for change must precede the outward manifestation if
+permanent results are desired.</p>
+
+<p>To return to the costume. It consists mainly of a
+home-woven robe, dyed in indigo. When made, it
+looks more like an Indian blanket than a dress, but
+when the woman throws it over her right shoulder, sews
+the two sides together, leaving an opening for the right
+arm, and then wraps one of the highly colored and
+finely woven sashes around her waist, the beholder sees
+a dress at once healthful and picturesque. As a rule,
+it comes down a little below the knee, and the left
+shoulder is uncovered. Of late years many of the
+women and girls have learned to wear a calico slip
+under the picturesque native dress, so that both arms
+and shoulders are covered.</p>
+
+<p>Most of the time the legs and feet are naked, but
+when a woman wishes to be fully attired, she wraps
+buckskins, cut obliquely in half, around her legs, adroitly
+fastening the wrappings just above the knee with thongs
+cut from buckskin, and then encases her feet in shapely
+moccasins. There is no compression of her solid feet,
+no distortion with senseless high heels. She is too self-poised,
+mentally, to care anything about Parisian fashions.
+Health, neatness, comfort, are the desiderata sought and
+obtained in her dress. The question is sometimes asked,<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span>
+however, if the heavy leg swathings of buckskin are not
+a mere fashion of Hopi dress. Undoubtedly there is a
+following of custom here as well as elsewhere, and, as I
+have before remarked, one of the keys to the Hopi character
+is his conservatism. But the buckskin leggings
+have a decided reason for their existence. In a desert
+country where cacti, cholla, many varieties of prickly
+shrubs, sharp rocks, and dangerous reptiles abound, it is
+necessary that the women whose work calls them into
+these dangers should so dress as to be prepared to overcome
+them. Many a man wearing the ordinary trousers
+of civilization and finding himself off the beaten paths of
+these desert regions has longed for just such protection
+as the Hopi women give themselves. The cow-boys who
+ride pell-mell through the brush wear leather trousers,
+and their stirrups are covered with tough and thick
+leather to protect their shoes from being pierced by the
+searching needles of the cactus, cholla, and buck-brush.</p>
+
+<p>The adornments that a Hopi maiden of fashion affects
+are silver rings and bracelets made by native silversmiths,
+and necklaces of coral, glass, amber, or more generally
+of the shell wampum found all over the continent. The
+finer necklets of wampum are highly prized, and when
+very old and ornamented with pieces of turquoise, can
+not be purchased for large sums. Occasionally ear
+pendants are worn. These are made of wood, half an
+inch broad and an inch long, inlaid on one side with
+pieces of bright shell, turquoise, etc.</p>
+
+<p>When a girl reaches the marriageable age, she is
+required by the customs of her people to fix up her hair
+in two large whorls, one on each side of her head.
+This gives her a most striking appearance. The whorl
+represents the squash blossom, which is the Hopi emblem<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span>
+of purity and maidenhood. Girls mature very
+early, the young maidens herewith represented being not
+more than from twelve to fifteen years of age.</p>
+
+<div class="figcenter"><a id="shupela"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image15l.jpg" width="272" height="342" alt="Shupela, Father of Kopeli, Late Snake Priest at Walpi." />
+    <p class="center"><span class="smcap">Shupela, Father of Kopeli,
+     Late Snake Priest at Walpi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="girl"></a>
+    <img class="border" src="images/image15r.jpg" width="272" height="341" alt="" />
+    <p class="center"><span class="smcap">A Hopi Girl, Oraibi.</span></p>
+  </div>
+</div>
+
+<p>When a woman marries she must no longer wear the
+nash-mi (whorls). A new symbolism must be introduced.
+The hair is done up in two pendant rolls, in
+imitation of the ripened fruit of the long squash, which
+is the Hopi emblem of fruitfulness.</p>
+
+<p>In my book on "Indian Basketry" I have described
+in detail the basketry of the Hopis. There are two distinct
+varieties made at the four villages of the middle
+and western mesas. Those made on the middle mesa
+are of yucca fibre (mo-hu) coiled around a core of grass
+or broom-corn (s&#369;-&#369;). Those of Oraibi are of willow
+and approximate as nearly to the crude willow work of
+civilization as any basketry made by the aborigines. In
+both cases the splints are dyed, commonly nowadays
+with the startling aniline dyes, and with marvellous
+fertility of invention the weavers make a thousand and
+one geometrical designs, in imitation of natural objects,
+katchinas, etc. These are mainly plaques, but the yucca
+fibre weavers make a treasure or trinket basket, somewhat
+barrel-shaped, oftentimes with a lid, that is both
+pretty and useful. The name for all the yucca variety
+is p&#369;-&#369;-ta. The Oraibi willow plaques are called yung-ya-pa,
+while a bowl-shaped basket is sa-kah-ta, and the
+bowls made of coiled willow splints bought from the
+Havasupai are s&#369;-k&#369;-w&#369;-ta.</p>
+
+<p>The Hopi weavers when at work invariably keep a
+blanket full of moist sand near them in which the splints
+are buried. This keeps them flexible, and the moist
+sand is better than water.</p>
+
+<p><span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span></p>
+
+<p>A reddish-brown native dye is made from Ohaishi
+(<i>Thelesperma gracile</i>), with which the splints are colored.</p>
+
+<p>Unfortunately, the introduction of aniline dyes has
+almost killed the industry of making native dyes, but
+there are some few conservatives&mdash;God bless them!&mdash;who
+adhere to the ancient colors and methods of preparing
+them.</p>
+
+<p>It cannot be said that the Hopis are devoid of musical
+taste, for in the early morning especially, as the
+youths and men take their ponies or flocks of goats and
+sheep out to pasture, they sing with sweet and far-reaching
+voices many picturesque melodies.</p>
+
+<p>Of the weird singing at their religious ceremonials I
+have spoken in the chapter devoted to that purpose.</p>
+
+<p>To most civilized ears Hopi instrumental music, however,
+is as much a racket and din as is Chinese music.
+The lelentu, or flute, however, produces weird, soft,
+melancholy music. Their rattles are of three kinds, the
+gourd rattle (ai-i-ya), the rattle used by the Antelope
+priests, and the leg rattle of turtle shell and sheep's
+trotters (y&#533;ng-ush-o-na). The drum and hand tombe
+are crude affairs, the former made by hollowing out a
+tree trunk and stretching over each end wet rawhide, the
+lashings also being of strips of wet rawhide (with the
+hair on), which, when dry, tightens so as to give
+the required resonance. The hand tombe is as near
+like a home-made tambourine as can be. It has no
+jingles, however. Another instrument is the strangest
+conception imaginable. It consists of a large gourd
+shell, from the top of which a square hole has been cut.
+Across this is placed a notched stick, one end of which
+is held in the performer's left hand. In the other hand
+is a sheep's thigh-bone, which is worked back and forth
+over the notched stick, and the resultant noise is the<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span>
+desired music. This instrument is the zhe-gun&acute;-pi.</p>
+
+<p>They do not seem to have many games, so many
+of their religious ceremonials affording them the
+diversion other peoples seek in athletic sports. Their
+racing is purely religious, as I have elsewhere shown,
+and they get much fun out of some of their semi-religious
+exercises.</p>
+
+<p>A game that they are very fond of, and that requires
+considerable skill to play, is w&#275;-la. The game consists
+in several players, each armed with a feathered dart, or
+ma-te&acute;-va, rushing after a small hoop made of corn
+husks or broom-corn well bound together&mdash;the w&#275;-la,
+and throwing their darts so that they stick into it
+The hoop is about a foot in diameter and two inches
+thick, the ma-te&acute;-va nearly a foot long. Each player's
+dart has a different color of feathers, so that each can
+tell when he scores. To see a dozen swarthy and
+almost nude youths darting along in the dance plaza,
+or streets, or down in the valley on the sand, laughing,
+shouting, gesticulating, every now and then stopping
+for a moment, jabbering over the score, then eagerly
+following the motion of the thrower of the w&#275;-la so as
+to be ready to strike the ma-te&acute;-va into it, and then,
+suddenly letting them fly, is a picturesque and lively
+sight.</p>
+
+<p>The Hopi is quite a traveller. Though fond of home,
+I have met members of the tribe in varied quarters of
+the Painted Desert Region. They get a birch bark
+from the Verdi Valley with which they make the dye
+for their moccasins. A yellowish brown color, called
+<i>pavissa</i>, is obtained from a point near the junction of
+the Little Colorado and Marble Canyon. Here they
+obtain salt, and at the bottom of the salt springs, where<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span>
+the waters bubble up in pools, this <i>pavissa</i> settles.
+Bahos, or prayer sticks, are always deposited at the
+time of obtaining this ochre, as it is to be used in the
+painting of the face of the bahos used in most sacred
+ceremonies. The so-called Moki trail is evidence of the
+long association between the Hopis and the Havasupais
+in Havasu (Cataract) Canyon, and I have often met
+them there trading blankets, horses, etc., for buckskin
+and the finely woven wicker bowl-baskets&mdash;k&#369;-&#369;s&mdash;of
+the Havasupais, which are much prized by the Hopis.</p>
+
+<p>Occasionally he reaches as far northeast as Lee's
+Ferry and even crosses into southern Utah, and at Zuni
+to the southeast he is ever a welcome visitor. The
+Apaches in the White Mountains tell that on occasions
+the Hopis will visit them, and when visiting the Yumas in
+1902 they informed me that long ago the Snake Dancing
+Mokis were their friends, and sometimes came to
+see them.</p>
+
+<p>Dr. Walter Hough has written a most interesting
+paper on "Environmental Interrelations in Arizona,"
+in which are many items about the Hopis. He says
+they brought from their priscan home corn, beans,
+melons, squash, cotton, and some garden plants, and
+that they have since acquired peaches, apricots, and
+wheat, and among other plants which they infrequently
+cultivate may be named onions, chili, sunflowers,
+sorghum, tomatoes, potatoes, grapes, pumpkins, garlic,
+coxcomb, coriander, saffron, tobacco, and nectarines.
+They are great beggars for seeds and will try any kind
+that may be given to them.</p>
+
+<p>Owing to their dependence upon wild grasses for
+food when their corn crops used to fail,&mdash;that is, in the
+days before a paternal government helped them out<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span>
+at such times,&mdash;every Hopi child was a trained botanist
+from his earliest years; not trained from our
+standpoint, but from theirs. We should say much of his
+knowledge was unscientific, and it goes far beyond the
+use of grasses and plants as food. Dr. Hough in his
+paper gives a number of examples of the uses to which
+the various seeds, etc., are put. The botanist as well
+as the ethnologist will find this a most comprehensive
+and useful list. For food forty-seven seeds, berries,
+stems, leaves, or roots are eaten. The seeds of a
+species of sporobolus are ground with corn to make
+a kind of cake, which the Hopis greatly enjoy. The
+leaves of a number are cooked and eaten as greens.</p>
+
+<p>A large amount of folk-lore connected with plants has
+been collected by Drs. Fewkes and Hough. From the
+latter's extensive list I quote. For headache the leaves
+of the <i>Astragalus mollissimus</i> are bruised and rubbed
+on the temples; tea is made from the root of the <i>Gaura
+parviflora</i> for snake bite; women boil the <i>Townsendia
+arizonica</i> into a tea and drink it to induce pregnancy;
+a plant called by the Hopi <i>w&#369;takpala</i> is rubbed on the
+breast or legs for pain; <i>Verbesina enceloides</i> is used on
+boils or for skin diseases; <i>Croton texlusis</i> is taken as
+an emetic; <i>Allionia linearis</i> is boiled to make an
+infusion for wounds; the mistletoe that grows on the
+juniper (<i>Phoradendron juniperinum</i>) makes a beverage
+which both Hopi and Navaho say is like coffee, and a
+species that grows on the cottonwood, called <i>lo mapi</i>,
+is used as medicine; the leaves of <i>Gilia longiflora</i> are
+boiled and drank for stomach ache; the leaves of the
+<i>Gilia multiflora</i> (which is collected forty miles south
+of Walpi at an elevation of six thousand feet), when
+bruised and rubbed on ant bites is said to be a specific;<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span>
+<i>Oreocarya suffruticosa</i> is pounded up and used for pains
+in the body; <i>Carduus rothrockii</i> is boiled and drank as
+tea for colds which give rise to a prickling sensation
+in the throat; the leaves of <i>Coleosanthus wrightii</i> are
+bruised and rubbed on the temples for headache, as
+also is the <i>Artemisia canadensis</i>; and so on throughout
+a list as long again as this.</p>
+
+<p>In connection with this list Dr. Hough calls attention
+to the workings of the Hopi mind in a manner which
+justifies an extensive quotation:&mdash;</p>
+
+<blockquote>
+
+<p>"The word 'medicine' as applied by the Hopi and other
+tribes is very comprehensive, including charms to influence gods,
+men, and animals, or to cure a stomach ache. As stated, from
+experiments with the plants some have been discovered which
+are uniform in action and which would have place in a standard
+pharmacop&#339;ia. Thus there are heating plasters, powders for
+dressing wounds, emetics, diuretics, purges, sudorific infusions,
+etc. Other plants are of doubtful value, and in their use other
+animistic ideas may enter, though some of them, such as those
+infused for colds, headache, rheumatism, fever, etc., may have
+therapeutic properties. The obligation of the civilized to the
+uncivilized for healing plants is very great. Another class is
+clearly out of the domain of empirical medicine. Tea made
+from the thistle is a remedy for prickling pains in the larynx,
+milkweed will induce a flow of milk, and there are other examples
+of inferential medicine. Perhaps another class is shown
+by the employment of the plant named for the bat, in order to
+induce sleep in the daytime.</p>
+
+<p>"It may be interesting to look into the workings of the
+Indian mind as shown by his explanation of the uses of certain
+of these plants.</p>
+
+<p>"A beautiful scarlet gilia (<i>Gilia aggregata</i> Spreng) grows on
+the talus of the giant mesa on which ancient Awatobi stood.
+This is the only locality where the plant has been collected in<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span>
+this region, but it grows in profusion on the White Mountains,
+one hundred and twenty-five miles southeast.</p>
+
+<p>"The herdsman of our party was asked the name and use
+of the plant. He replied: 'It is the <i>pala katchi</i>, or red male
+flower, and it is very good for catching antelope. Before going
+out to kill antelope, hunters rub up the flowers and leaves of
+the plant and mix them with the meal which they offer during
+their prayer to the gods of the chase.'</p>
+
+<p>"'Why is that?' was asked.</p>
+
+<p>"'Because,' he replied, 'the antelope is very fond of this
+plant and eats it greedily when he can find it.' (Animistic
+idea.)</p>
+
+<p>"Another creeping plant (<i>Solanum triflorum</i> Nutt.), which
+bears numerous green fruit about the size of a cherry, filled
+with small seeds, is called <i>cavayo ngahu</i>, or watermelon
+medicine. The plant may be likened to a miniature watermelon
+vine. It was explained that if one took the fruit and planted
+it in the same hill with the watermelon seeds, would there
+be many watermelons,&mdash;that is, the watermelon would be
+influenced to become as prolific as the small plant.</p>
+
+<p>"Every one is familiar with the clematis bearing fluffy
+bunches of seeds having long, hair-like appendages. An
+Indian lecturing on a collected specimen of the clematis said:
+'This is very good to make the hair grow. You make a tea
+of it and rub it on the head, and pretty quick your hair will
+hang down to your hips,' indicating by a gesture the extraordinary
+length. For the same reason the fallugia is a good
+hair tonic."</p></blockquote>
+
+<p>The Hopi uses a weapon for catching rabbits which,
+for want of a better name, white men call a boomerang.
+It possesses none of the strange properties of the
+Australian weapon, yet in the hands of a skilled Hopi it is
+wonderfully effective. I have seen fifty Oraibis on
+horseback, and numbers of men and boys on foot, each armed
+with one of these weapons, on their rabbit drive. They<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span>
+determine on a certain area and then beat it thoroughly
+for rabbits, and woe be to the unhappy cottontail or even
+lightning-legged jack-rabbit if a Hopi throws his boomerang.
+Like the wind it speeds true to its aim and
+seldom fails to kill or seriously wound.</p>
+
+<p>Though most of the men have guns and many of the
+youths revolvers, the bow and arrow as a weapon is not
+entirely discarded. All the young boys, even little tots
+that can scarcely walk, use the bow and arrow with
+dexterity. A small hard melon or pumpkin is thrown
+into the air and a child will sometimes put two or even
+three arrows into it before it reaches the ground. Old
+men who are too poor to own modern weapons are often
+seen sitting like the proverbial and oft-pictured fox,
+stealthily watching for a ground squirrel, prairie-dog,
+or rat to come out of his hole, when the speedy and
+certain arrow is let fly to his undoing.</p>
+
+<p>Except for a little wild meat of this kind, secured
+seldom, or a sheep, which is too valuable for its wool to
+kill on any except very special and rare occasions, the
+Hopis are practically vegetarians. They are not above
+taking what the gods send them, however, in the shape
+of a dead horse. A few years ago Mr. D. M. Riordan,
+formerly of Flagstaff, conducted a party of friends over a
+large section of the region presented in these pages, and
+when near Oraibi a beautiful mare of one of the teams
+suddenly bloated and speedily died. In less than an
+hour after they were told they might take the flesh; the
+Hopis had skinned it, cut up the carcass, and removed
+every shred of it. I afterwards saw the flesh cut into
+strips, hung outside the houses of the fortunate possessors
+to dry, and I doubt not that horse meat made
+many a happy meal for them during the months that<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span>
+followed.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="children">
+<img class="border" style="margin-top: 1em;" src="images/image16.jpg" width="600" height="374" alt="Hopi Children, at Oraibi, Waiting for a Scramble of Candy." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Children, at Oraibi, Waiting for
+a Scramble of Candy.</span></p>
+
+<p>When a Hopi feels rich he may buy a sheep or a goat
+from a Navaho, or even kill a burro in order to vary
+his dietary.</p>
+
+<p>Corn is his staple food. It is cooked in a variety of
+ways, but the three principal methods are piki, pikami,
+and p&#363;-v&#363;-l&#363;. Piki is a thin, wafer-like bread,
+cooked as I have before described.</p>
+
+<p>On one occasion, at Oraibi, an old friend, Na-wi-so-ma,
+was making piki for the Snake Dancers. When I took
+my friends to see her, they all ate of the bread and asked
+her all manner of questions about it.</p>
+
+<p>Na-wi-so-ma was very kind and obliging. One of my
+party wished to make moving photographs of the operation
+of making piki, so she cheerfully moved her t&#333;&#333;-ma
+(cooking stone) outside. She insisted upon placing it,
+however, so that her back was to the blazing sun, which
+rendered it impossible to make the photographs. It
+was in vain that I explained to her why she must face
+the sun, and, at last, in desperation, I seized the heavy
+t&#333;&#333;-ma and carried it where I desired it to be. In my
+haste in putting it down&mdash;rather, dropping it&mdash;it
+snapped in two, and I had to repair the damage to her
+stone and feelings with a piece of silver ere we could
+proceed.</p>
+
+<p>Pikami is made as follows: A certain amount of corn-meal
+is mixed with a small amount of sugar, and coloring
+matter made from squash flowers. This mixture is
+then placed in an earthenware vessel, or olla, and a
+cover tightly sealed on the vessel with mud. It is now
+ready to go into the oven. The pikami oven is generally
+out of doors. Sometimes it is a mere hole in the
+ground, without a covering, but the better style is where<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span>
+the hole is located in the angle of two walls and partially
+covered. A broken olla is made to serve as a chimney.
+To prepare the oven, sticks of wood are placed inside it
+and set on fire. When these are reduced to flaming
+coals and the oven is red hot, the coals are withdrawn,
+and the olla containing the corn-meal mixture is lowered
+into the hole. This is then covered with a stone slab,
+sealed with mud, and allowed to remain closed for
+several hours. When the oven is unsealed and the olla
+withdrawn, the corn-meal is thoroughly cooked&mdash;now
+pikami&mdash;and the dish is both nutritious and delicious.</p>
+
+<p>P&#363;-v&#363;-l&#363; is a corn-meal preparation that corresponds
+somewhat to the New England doughnut. On one
+occasion, just before the Snake Dance at Mashonganavi,
+I found Ma-sa-wi-ni-ma, Kuchyeampsi's mother, busy
+preparing the dish. When I induced her to come into
+the sunshine to be photographed, stirring the meal, just
+eight other kodak and camera fiends insisted upon
+"shooting" her at the same time. She was very complacent
+about it, especially when I collected ten cents a
+head for her, and handed her ninety cents for her five
+minutes' pose.</p>
+
+<p>Her method was as follows: Into a cha-ka-ta (bowl)
+she placed corn-meal and a little coloring matter. Then
+adding sugar and water, she stirred it with a stick, as
+shown in the photograph. It was made to a thick
+dough. In the meantime a pan of water, into which
+mutton fat had been placed, was on the fire, and when it
+was hot enough small balls of the corn-meal dough were
+dropped into the water and fat and allowed to remain
+until cooked. The result is a not unpleasant food,
+of which the Hopis are very fond.</p>
+
+<p><span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span></p>
+
+<p>One of the common dishes, when a sheep has been
+killed, is the ne&#369;-euck&acute;-que-vi, a stew composed of corn,
+mutton, and chili.</p>
+
+<p>So far the Hopis have not been a success as traders.
+It is a slow and long journey from aboriginal life to
+civilization. One of the young men who had been to
+school, a bright youth of some twenty-three
+years,&mdash;Kuy-an-im&acute;-ti-wa,&mdash;was fired with a desire to trade with
+his people on his own account. Permission was given
+him by the agent to start a store. A small building was
+speedily erected at the foot of the Mashonganavi mesa
+and a stock of goods purchased. For a while things
+went well. Then Kuyanimtiwa had to go away on
+business, and an elderly uncle (I think it was) took
+charge of the store in his absence. When the embryo
+trader returned he found his shelves nearly empty, and
+a lot of trash accumulated under his counter, which the
+old man had taken "in trade." The credits of many
+Hopis had been extended and enlarged without proper
+consulting of Bradstreet's or Dun's, and blank ruin
+stared poor Kuyanimtiwa in the face. I purchased
+about eighty dollars' worth of baskets and "truck" from
+him, for which, however, I was compelled to give him
+my check. For long weeks, indeed months, the check
+did not come in, until I feared the poor fellow had lost
+it. When I inquired I found it was in the hands of
+the agent, being held as security until some disposal
+was made of a suit between the old man and Kuyanimtiwa.
+It ultimately reached the bank, so I assume
+the trouble was ended, but it will be some time, if what
+he said has lasting force, before the young Hopi will
+open store again with an untrained assistant.</p>
+
+<p>In an earlier chapter I have shown that the women
+build and own the houses. In return the men knit the<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span>
+stockings and weave the women's dresses and sashes.
+With looms very similar to those described in the
+chapter on "Navaho Blanketry," they make the dresses
+we have seen the women wearing. In the days before
+the Spaniards introduced sheep the Hopis grew cotton
+quite extensively, dyed it with the simple but beautiful
+and permanent dyes, and wove it into garments.
+The blue of the dresses was originally obtained&mdash;and
+is yet by some&mdash;from the seeds of the sunflower.</p>
+
+<p>In several cases I have found blind men engaged in
+knitting stockings. With needles of wood, long and slender,
+their fingers busily moved as those of the old housewives
+used to do in my boyhood's days. One was an old
+man, Tu-ki-i&acute;-ma. He was "si-bo&acute;-si" (blind), and expressed
+his thankfulness for the occupation. Another
+poor old man, stone blind, was winding yarn into a ball.
+He was squatted upon the ground, with the yarn around
+his feet and knees. It was a pathetic sight to see the old
+and forlorn creature anxious to make himself useful,
+even though blind and aged.</p>
+
+<p>There are a score of other interesting matters I should
+enjoy referring to did space permit, but these must be
+left for some future time.</p>
+
+<p>That they are picturesque and interesting, and in some
+of their ceremonies fascinating, there is no question.
+They are religious (in their way), domestic, honest,
+faithful, industrious, and chaste. But there is no denying
+that many of them are dirty,&mdash;really, indescribably filthy.
+One of my old drivers, Franklin French, used to say
+with a turn up of his nose: "I'd rather associate with
+a good skunk who was up in the skunk business than get
+to leeward of a Moki town." Their sanitary accommodations
+are <i>nil</i>, and their habits accord with their<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span>
+accommodations. Were it not for the fierce rays of the
+sun and the strong winds that purify their elevated mesa-tops,
+the accumulated evils would soon render habitation
+impossible. Water being so scarce, they are not habitually
+cleanly in person, as are some of the other peoples.
+Hence the contempt with which many of the Navahoes
+regard them.</p>
+
+<p>Of course there are exceptions, where both houses
+and individuals are as neat and clean as can be. Among
+Hopis as well as among whites, it is not possible to
+generalize too widely.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span></p>
+
+
+
+
+<h2><a name="ChVI." id="ChVI."></a>CHAPTER VI<br />
+<small>THE RELIGIOUS LIFE OF THE HOPI</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> Hopi is essentially religious. As a ritualist
+he has no superior on the face of the earth.
+From the ceremonial standpoint the Hopi people are
+the most religious nation known. From four to sixteen
+days of every month are employed by one society or
+another in the performance of secret religious rites, or
+in public ceremonies, which, for want of a better name,
+the whites call dances. So complex, indeed, is the
+Hopi's religious life that we have no complete calendar
+as yet of <i>all</i> the ceremonies that he feels called upon
+to observe. Every act of his life from the cradle to the
+grave has a religious side. Fear and the need for propitiation
+are the motive powers of his religious life, and
+these, combined with his stanch conservatism, render
+him a wonderfully fertile subject for study as to the
+workings of the child mind of the human race.</p>
+
+<p>With such a complex and vast religious system this
+chapter can attempt no more than merely to outline or
+suggest the thoughts upon which his religion is based,
+and then, in brief, describe two or three of the most
+important of his religious ceremonials.</p>
+
+<p>I can do better than attempt a difficult matter, and
+one that requires years of study, viz., to account for
+the religious concepts of the Indian. I can urge the
+reader to obtain Major J. W. Powell's "Lessons of
+Folk-lore," which appeared in the <i>American Anthropologist</i><span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span>
+for January-March, 1900. In it he has written
+a most fascinating account of the thought movements
+of the Amerind; and Dr. J. Walter Fewkes, in his
+"Interpretation of Katchina Worship," has given a
+clearer idea of Hopi religious belief than has ever before
+been penned.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="maidens">
+<img class="border" style="margin-top: 1em;" src="images/image17.jpg" width="450" height="670" alt="Group of Hopi Maidens at Shungopavi." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Group of Hopi Maidens at Shungopavi.</span></p>
+
+<p>The Hopis themselves are not aware of the why and
+wherefore of all they do. For centuries they have followed
+"the ways of the old," until they are ultra conservatives,
+especially in matters pertaining to religion.</p>
+
+<p>I have already referred to and described the kivas
+or underground ceremonial chambers, where many of
+their rites are performed.</p>
+
+<p>Six objects closely connected with their worship
+should be thoroughly understood, as such knowledge
+will simplify a thousand and one things that will otherwise
+appear mysterious to one who visits the Hopis for
+the first time. These objects are the <i>baho</i> (prayer stick
+or plume), the <i>puhtabi</i> (road marker), the <i>tiponi</i>, the
+<i>natchi</i>, the <i>shrine</i>, and the <i>katchina</i>.</p>
+
+<p>The baho is inseparably connected with all religious
+ceremonies and prayers. Without it prayers would
+be inefficacious. Generally, before every ceremony is
+performed, a certain time is given to the making of
+bahos. One form of baho is made of two sticks, painted
+green with black points, one male and the other female,
+tied together with a string made of native cotton, and
+cut to a prescribed length. A small corn husk, shaped
+like a funnel and holding a little prayer meal and honey,
+is attached to the sticks at their place of union. Tied
+to this husk is a short, four-stranded cotton string, on
+the end of which are two small feathers. A turkey
+wing-feather and a sprig of two certain herbs are tied so<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span>
+as to protrude above the butt ends of the sticks, and
+the baho is complete.</p>
+
+<p>Other bahos are made of flat pieces of board, anywhere
+from a foot to three feet in length, and two
+inches or more wide, to which feathers and herbs are
+attached. On the face of these figures of katchinas,
+animals, reptiles, and natural objects, such as rain-clouds,
+descending rain, corn, etc., are painted, every
+object having a distinct and symbolic meaning. In other
+cases the bahos are carved into the zigzag shape of the
+lightning. The Soyal bahos are many and various.
+Some are long, thin sticks, with cotton strings and feathers
+attached near the ends; others are thicker, with many
+feathers tied to the centre; some are bent or crook-shaped,
+while still others are long willow switches to
+which eagle, hawk, turkey, flicker, and other feathers
+are tied. They are made with great care and solemnity
+and prayed over and "consecrated" before being used.
+They are "prayer bearers," the feathers symbolizing
+the birds who used to fly to and from the World of the
+Powers with their messages to mankind and the answers
+thereto.</p>
+
+<p>The puhtabi (or road marker) is a long piece of
+native cotton string, to which a feather or feathers are
+attached, and it is placed on the trails to mark the beginning
+of the road (hence its name) to the shrines
+which are to be visited during the ceremonies.</p>
+
+<p>The tiponi is to the Hopi what the cross is to the
+devout Catholic. No altar is complete without it.
+Altars are often set up with a substitute for a tiponi,
+but all recognize its insufficiency. Tiponis vary, that
+of the Antelope Society being a bunch of long feathers
+(see the photograph in the chapter on the "Snake<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span>
+Dance"), while that of the Soyal ceremony is of a
+quartz crystal inserted into a cylindrical-shaped vessel
+of cottonwood root.</p>
+
+<p>In the Lelentu and Lalakonti ceremonies part of the
+rites consist in an unwrapping of the tiponis. In both
+of them either kernels of corn or other seeds formed
+essential parts. Dr. Fewkes says: "From chiefs of
+other societies it has been learned that their tiponis
+likewise contained corn, either in grains or on the ear.
+Although from this information one is not justified in
+concluding that all tiponis contain corn, it is probably
+true with one or two exceptions. The tiponi is called
+the "mother," and an ear of corn given to a novice has
+the same name. There is nothing more precious to an
+agricultural people than seed, and we may well imagine
+that during the early Hopi migrations the danger of
+losing it may have led to every precaution for its safety.
+Thus it may have happened that it was wrapped in the
+tiponi and given to the chief to guard with all care as
+a most precious heritage. In this manner it became
+a mere symbol, and as such it persists to-day."</p>
+
+<p>Whenever ceremonies are about to take place in the
+kivas the chief priest puts in place on the ladder-poles
+or near the hatchway of each participating kiva a sign
+of the fact, called the natchi. This I have later described
+on the Snake and Antelope kivas. At the
+Soyal ceremony on the Kwan (Agave) kiva, the natchi
+consisted of a bent stick, to which were fastened six
+feathers, representing the Hopi six world-quarters. For
+the north, a yellow feather of the flycatcher or warbler;
+for the west, a blue feather of the bluebird; for the
+south, a red feather of the parrot; for the east, a
+black-and-white feather of the magpie; for the northeast<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span>
+(above), a black feather of the hepatic tanager; and for
+the southwest (below), a feather from an unknown source
+and called <i>toposhkwa</i>, representing different colors.</p>
+
+<p>The natchis of two of the kivas in the New Fire
+ceremony held in Walpi in 1898 were sticks, about a
+foot long, to the ends of which bundles of hawk feathers
+were attached. At another kiva it was an agave stalk,
+at one end of which were attached several crane feathers
+and a circlet of corn husks. A natchi used later by
+another society consisted of a cap-shaped object of
+basketry, to which were attached two small whitened
+gourds in imitation of horns.</p>
+
+<p>That the natchi is more than a sign of warning to
+outsiders to keep away from the secret rites of the kiva
+is evidenced by the variety of materials used; and,
+indeed, the things themselves are now known to be
+symbols, to some of which Mr. Voth has learned the
+key. For instance, on the natchi of the Snake and
+Antelope Societies, the skins of the <i>piwani</i>&mdash;which is
+supposed to be the weasel&mdash;are attached. The Hopis
+say of the animal to whom the skin belongs that when
+chased into a hole, he works his way through the
+ground so quickly that he escapes and "gets out" at
+some other place. Now see the ceremonial significance
+of the use of this weasel's skin on the Snake
+natchi. They are supposed to affect the clouds and compel
+them to "come out," so that rain will come quickly.</p>
+
+<p>Near all the villages, or on the terraces below, a
+number of shrines may be found where certain of the
+"Powers" are worshipped. In the account of the Snake
+Dance I speak of the shrine of the Spider Woman, and
+show the photograph made when I followed Tubangointiwa
+(the Antelope chief), and watched him deposit<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span>
+bahos and offer prayers to her. The number of shrines
+is large. I have seen many, but there is not space
+here to describe them. It is an interesting occupation,
+during the ceremonies, to follow the priests, after they
+have deposited the puhtabi and begun to sprinkle the
+sacred meal, to the shrines. If the observer can then
+have explained to him the deity to whom the shrine is
+dedicated, and his or her place in the Hopi pantheon,
+his knowledge of Hopi worship will be considerably
+increased.</p>
+
+<p>Of katchinas much might be written. They are
+ancient ancestral representatives of certain Hopi clans
+who, as spirits of the dead, are endowed with powers
+to aid the living members of the clan in material ways.
+The clans, therefore, pray to them that these material
+blessings may be given. "It is an almost universal
+idea of primitive man," says Fewkes, "that prayers
+should be addressed to personations of the beings
+worshipped. In the carrying out of this conception
+men personate the katchinas, wearing masks and dressing
+in the costumes characteristic of these beings. These
+personations represent to the Hopi mind their idea of
+the appearance of these katchinas or clan ancients.
+The spirit beings represented in these personations
+appear at certain times in the pueblo, dancing before
+spectators, receiving prayer for needed blessings, as
+rain and good crops."</p>
+
+<p>The katchinas are supposed to come to the earth
+from the underworld in February and remain until July,
+when they say farewell. Hence there are two specific
+times which dramatically celebrate the arrival and
+departure of the katchinas. The former of these times
+is called by the Hopi <i>Powam&ucirc;</i>, and the latter <i>Niman</i>.<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span>
+At these festivals, or merry dances, certain members
+of the participating clans wear masks representing
+the katchinas, hence katchina masks are often to
+be found in Hopi houses when one is privileged to
+see the treasures stored away. In order to instruct
+the children in the many katchinas of the Hopi pantheon,
+<i>tih&ucirc;s</i>, or dolls, are made in imitation of the
+ancestral supernal beings, and these quaint and curious
+toys are eagerly sought after by those interested in
+Indian life and thought. Dr. Fewkes has in his private
+collection over two hundred and fifty different katchina
+tih&ucirc;s, and in the Field Columbian Museum there is an
+even larger collection.</p>
+
+<p>Of the altars, screens, fetishes, cloud-blowers, ceremonial
+pipes, bull-roarers, etc., I have not space here
+to write. Suffice it to say they have a large place in
+the Hopi's ritual and all should be carefully studied.</p>
+
+<p>When I first began to visit the Hopis my camps were
+generally at the foot of the trail, as near to water as
+possible. Every morning at a very early hour I was
+awakened by a loud ringing of cowbells, and at first
+I thought it must be that the Hopis had a herd of
+cows and they were driving them out to pasture. They
+were evidently going at a good speed, for the bells
+clanged and clattered and jangled as if being fiercely
+shaken. But when I looked for the cows they were
+never to be seen. Then, too, as on succeeding mornings
+I listened I found the animals must be driven very
+hastily, for the sound moved with great rapidity towards,
+past, away from me.</p>
+
+<p>One morning I determined to get up and watch as
+soon as I heard the noise approaching. It was just
+as the earliest premonitions of dawn were being given<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span>
+that I was awakened, and, hurriedly jumping up, stood
+on my blankets and watched. Soon one, two, four, and
+more figures darted by in the dim light, each carrying
+a jangling cowbell, and to my amazement I found they
+were not cows, but Hopi young men, naked except
+for a strap or girdle around the loins, from which hung
+the bell, resting upon the haunch. They were out for
+their morning run, and it was not merely a physical
+exercise, but had a distinct religious meaning to them.
+As I have elsewhere written:&mdash;</p>
+
+<p>"The Hopi has lived for many centuries among the
+harsh conditions of the desert land. Everything is
+wrested from nature. Nothing is given freely, as in
+such a land as southern California for instance. Water
+is scarce and has to be caught in the valley and carried
+with heavy labor to the mesa summit. The soil is
+sandy and not very productive unless every particle of
+seed corn is watered by irrigation. Firewood is far
+away and must be cut and brought to their mesa homes
+with labor. Wild grass seeds must be sought where
+grass abounds, perhaps scores of miles away, and carried
+home. Pinion nuts can only be gathered in the
+pinion forests afar off, and to gain mescal the pits must
+be dug and the fibres cooked deep down in the mysterious
+recesses of the Grand Canyon. The deer and
+antelope are swift, and can only be caught for food by
+those who are stout of limb, powerful of lung, and crafty
+of mind. Hence in the very necessities of their lives
+they have found the use for physical development.
+And this imperative physical need soon graduated into
+a spiritual one. And the steps or processes of reasoning
+by which the chief motive is transferred from the physical
+to the spiritual are readily traceable. Of course,<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span>
+they are a 'chosen people.' 'Those Above' have given
+especial favors to them. They must be a credit to
+those Powers who have thus favored them. This implies
+a steady cultivation of their muscular powers.
+Not to be strong is to be a bad Hopi, and to be a bad
+Hopi is to court the disfavor of the gods. Hence the
+shamans or priests urge the religious necessity of being
+swift and strong."</p>
+
+<div class="figcenter" style="width: 450px;"><a id="knitting">
+<img class="border" style="margin-top: 1em;" src="images/image18a.jpg" width="450" height="359" alt="Hopi Woman weaving Basket, her Husband knitting Stockings." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Woman weaving Basket, her Husband
+knitting Stockings.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="corn">
+<img class="border" style="margin-top: 1em;" src="images/image18b.jpg" width="450" height="307" alt="Hopi Woman preparing Corn Meal for making Doughnuts." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Woman preparing Corn Meal for
+making Doughnuts.</span></p>
+
+<p>Nor is this all. In days gone by they were surrounded
+by predatory foes. Physical endurance was
+an essential condition of national preservation. Without
+it they would long ago have been starved or hunted
+out of existence. The gods called upon them to preserve
+their national life, to live by cultivation of endurance,
+hence the imposition of physical tasks as a
+religious exercise.</p>
+
+<p>And these morning runs of the young men were of
+ten, twenty, and even more miles, taken without any
+other food than a few grains of parched corn.</p>
+
+<p>It is no uncommon thing for an Oraibi or Mashonganavi
+to run from his home to Moenkopi, a distance of
+forty miles, over the hot blazing sands of a real American
+Sahara, there hoe his corn-field, and return to his
+home, within twenty-four hours. The accompanying
+photograph of an old man who had made this eighty-mile
+run was made the morning after his return, and he
+showed not the slightest trace of fatigue.</p>
+
+<p>For a dollar I have several times engaged a young
+man to take a message from Oraibi to Keam's Canyon,
+a distance of seventy-two miles, and he has run on foot
+the whole distance, delivered his message, and brought
+me an answer within thirty-six hours.</p>
+
+<p><span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span></p>
+
+<p>One Oraibi, Ku-wa-wen-ti-wa, ran from Oraibi to
+Moenkopi, thence to Walpi, and back to Oraibi, a distance
+of over ninety miles, in one day.</p>
+
+<p>When I was a lad I got the impression somehow that
+Indians made fire by rubbing two sticks together.
+Once or twice I tried it. I got two sticks, perfectly dry,
+and rubbed and rubbed and rubbed. But the more I
+rubbed, the cooler the sticks seemed to get. I got hot,
+but that had no effect on the sticks.</p>
+
+<p>Later in life, when I began to make my journeys of
+exploration in the wilds of Nevada, California, Arizona,
+and New Mexico, and I sometimes needed a fire, and
+didn't have a single match left, I tried it again; this
+time not as an experiment, but as a serious proposition.
+My rubbing of the two sticks, however, never availed
+me a particle. I might as well have saved my strength
+for sawing wood. Yet the Indians do get fire by the
+rubbing of two sticks together, and the occasion of their
+doing it is one of the greatest and most wonderful of
+the religious ceremonies of the Hopis. Dr. Fewkes has
+written for the scientific world a full account of it, and
+from that account I condense the following.</p>
+
+<p>Few white men have ever seen the ceremony, and did
+they do so and tell the whole of what they saw they
+would not be believed.</p>
+
+<p>Four societies of priests conduct the elaborate rite at
+Walpi. It is not held at Sichumavi or Hano, but is
+conducted at Oraibi and the three villages of the middle
+mesa. "The public dances are conducted mainly by
+two of the societies, whose actions are of a phallic nature.
+These two act as chorus in the kiva when the fire is
+made, but the sacred flame is kindled by the latter two
+societies.... For several days before the ceremony began,
+large quantities of wood were piled near the kiva<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span>
+hatches, and after the rites began, this fuel was carried
+down into the rooms and continually fed to the flames
+of the new fire by an old man, who never left his task.
+The flames of the new fire were regarded with reverence;
+no one was allowed to light a cigarette from it or
+otherwise profane it."</p>
+
+<p>On the first day the chiefs assembled for their ceremonial
+smoke, and the next day at early dawn one of them
+went to the narrow portion of the mesa between Walpi
+and Sichumavi and laid on the trail one of the puhtabi,
+or long strings, elsewhere described, sprinkling a little
+meal and casting a pinch toward the place of sunrise.
+At the same time he said a prayer: "Our Sun, send us
+rain." Just as the sun appeared he "cried" the announcement,
+of which Dr. Fewkes gives the free
+translation:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"All people awake, open your eyes, arise!<br /></span>
+<span class="i0">Become <i>Talahoya</i> (Child of Light), vigorous, active, sprightly.<br /></span>
+<span class="i0">Hasten, Clouds, from the four world quarters.<br /></span>
+<span class="i0">Come, Snow, in plenty, that water may be abundant when summer<br /></span>
+<span class="i3">comes.<br /></span>
+<span class="i0">Come, Ice, and cover the fields, that after planting they may yield<br /></span>
+<span class="i3">abundantly.<br /></span>
+<span class="i0">Let all hearts be glad.<br /></span>
+<span class="i0">The W&#369;w&#363;tchimt&ucirc; will assemble in four days.<br /></span>
+<span class="i0">They will encircle the villages, dancing and singing their lays.<br /></span>
+<span class="i0">Let the women be ready to pour water upon them,<br /></span>
+<span class="i0">That moisture may come in abundance and all shall rejoice."<br /></span>
+</div></div>
+
+<p>Four days later, with elaborate preparation and carefully
+observed ritual the new fire was made. About
+a hundred participants were present. When all were
+ready the fire-board was held in position by two
+kneeling men, while two others manipulated the fire
+drill. The singing chief then gave the signal and<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span>
+two societies started a song, each with different words
+and yet in unison, accompanied by clanging of bells and
+rattling of tortoise shells and deer hoofs. The holes
+of the fire-board and stones were sprinkled with corn
+pollen. The spindle or fire drill was held vertically
+between the palms, and in rotating it the top was
+pressed downward. Smoke was produced in twenty
+seconds and a spark of fire in about a minute. The
+spark smudged cedar-bark, which was put in place to
+catch it, and then the driller blew it into a flame. This
+flame was then carried to a pile of greasewood placed in
+the fireplace, and as the wood blazed to the ceiling the
+song ceased. Prayer was then offered by one of the
+chief priests of one of the societies and ceremonial
+offerings sprinkled into the fire. This priest was followed
+by one from each of the other societies and by
+individual worshippers.</p>
+
+<p>They then, in procession, paid a ceremonial visit to
+the shrine of the Goddess of Germs, which is among
+the rocks at the southwestern point of the mesa. It is
+made of flat stones set on edge, opened above and on
+one side, and consists of a fetish of petrified wood.</p>
+
+<p>Then followed a complex series of ceremonies that
+merely to outline would require several pages. Some
+of them are public dances, others dramatic representations
+in a crude fashion of what the legends of the
+Hopis say are certain events which transpired in the
+underworld, and a most important one is the disposal
+of the sacred embers of the new fire.</p>
+
+<p>There are few ceremonies in the world that equal in
+solemnity and interest, and that are more charming, than
+those performed by the parents and other relatives when
+a Hopi baby comes into the world. There are religion,<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span>
+affection, sentiment, and poetry embraced in what we&mdash;the
+superior people&mdash;would undoubtedly term the
+superstitious rites of these simple-hearted people. One
+reason for the fervor of this rite is the genuine welcome
+every Hopi mother and father accord to their baby
+when it is born. It is "good form" among them to be
+proud of the birth of their children. No married woman
+is happy unless she has a "quiver full" of children, and
+one of her constant prayers before her marriage is that
+she may be thus blessed.</p>
+
+<p>So when the child comes there is great rejoicing. It
+is immediately rubbed all over with ashes to keep the
+hair from growing on the body; or that, at least, is the
+reason the Hopi mother gives for allowing her little one
+to be scrubbed all over with the ashes.</p>
+
+<p>Then it is wrapped up in a cotton blanket of the
+mother's own weaving, for Hopi women, and men also,
+are great experts in growing, spinning, and weaving
+cotton. Now it is ready for the cradle. This is either
+a piece of board or a flat piece of woven wicker-work
+about two and a half feet long and a foot wide.
+There is also fixed at the upper end two or three twigs
+arranged in a kind of bow, so that a piece of cloth thrown
+over them forms an awning to protect the face of the
+child from the sun. When this bow is not in use it can
+be slipped over to the back of the cradle. Strapped in
+this queer cradle, the baby is either stretched out upon
+the ground to go to sleep, covered over with a blanket,
+or reared up against the wall. But if your eyes were
+keen you would see by its side a beautiful white
+ear of corn. And if you saw it and knew the Hopi
+mother's ways and her thoughts, you would find that the
+reason for putting the corn there was this: she believes<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span>
+that the corn represents one of her most powerful gods
+on the earth, and that if this god is made to feel kindly
+towards the new-born child he will send it good health
+and strength and skill in hunting and everything else
+that she desires for her loved baby. So, you see, it is
+mother love, combined with a singular superstition, that
+makes the Hopi mother place the ear of corn by the
+side of her sleeping child.</p>
+
+<p>When the baby is twenty days old it is&mdash;shall I say?&mdash;baptized.
+You can hardly call it this, but, anyhow,
+it answers the same thing as baptism does with us.
+About sunset the child's godmother arrives. She is
+generally the grandmother or aunt on the father's side.
+Just as the first streaks of light begin to come in the
+early morning the ceremony begins. After washing the
+mother's head and legs and feet, the baby's turn comes.
+The house is full of relatives and friends to watch and
+bring good fortune to the little one. A bowl of suds is
+made by beating the soapweed until the water is covered
+with beautiful lather. Then the godmother takes an ear
+of corn, dips it into the suds, and touches the baby's
+head with it. This she does four times. Then she
+washes the baby's head very carefully and thoroughly
+in the suds. But the washing would be of no good
+unless all the baby's female relatives on the father's side
+were to dip their ears of corn into the suds and touch
+its head with them four times, just as the godmother
+did. Now the baby is washed all over, and then&mdash;strange
+to say&mdash;the godmother fills her mouth full of
+warm water, and, balancing the baby on one hand, she
+squirts the water from her mouth all over the little one.
+To dry it, she holds it before the fire, and when it is
+quite dry she rubs it with white corn-meal, wraps it in a<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span>
+blanket, and passes it over to the mother, who is seated
+near to the fire. Just before her are two baskets full
+of corn-meal, one coarsely and one finely ground.
+Taking an old blanket, the godmother spreads it over
+the mother's lap, the baby is placed on it, then she takes
+a little of the fine meal and rubs it on the face, arms, and
+neck of the mother, and also upon the face of the child.
+Then with the ear of corn in her hand, and slowly and
+regularly moving it up and down, she prays first over
+the mother, then over the baby. I have heard several
+of these prayers. Here is one of them: "Ho-ko-na
+(butterfly), I ask for you that you live to be old, that
+you may never be sick, that you may have good corn
+and all good things. And now I name you Ho-ko-na"
+(or whatever the name is to be).</p>
+
+<p>Then every woman and girl of the father's relatives
+does just the same and prays the same kind of prayer;
+but singular to us is the fact that each one gives the
+child any name she prefers. As each one finishes her
+prayer, she gives her ear of corn and some sacred meal
+she has brought with her to the mother, who invariably
+responds with the Hopi "Thank you!"&mdash;"Es-kwa-li."</p>
+
+<p>Nobody knows at the time which name the baby will
+have, as he or she grows up. That is left to chance to
+determine&mdash;generally the preference of the mother.</p>
+
+<p>Now the baby is put in its cradle, with some of the
+ears of corn presented to the mother placed under the
+lacing on the breast of the little one, and it is ready to
+be dedicated to the sun. After sweeping the floor, the
+godmother sprinkles a line of meal about two inches
+wide from the cradle to the door, and the mother does
+the same thing.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="boomerangs">
+<img class="border" style="margin-top: 1em;" src="images/image19a.jpg" width="450" height="360" alt="Hopi &quot;Boomerangs,&quot;" />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi "Boomerangs."</span></p>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+<div class="figcenter" style="width: 450px;"><a id="drums">
+<img class="border" style="margin-top: 1em;" src="images/image19b.jpg" width="450" height="354" alt="Hopi Ceremonial Drums." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Ceremonial Drums.</span></p>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+
+
+
+<p><span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p>
+
+<p>Out of doors the father is anxiously watching for the
+first direct light of the sun, and the moment it appears
+above the horizon he gives the signal. Immediately the
+godmother picks up the cradle, so that the baby's head
+is towards the door, and near to the floor, carries it over
+the line of sacred meal, the mother following. Each
+has a handful of meal. At the door they stand side by
+side. The godmother removes the blanket from the
+baby's face, holds the sacred meal to her mouth, says
+a short prayer, and then sprinkles the meal towards the
+sun, and then the mother does the same; and, after
+ceremonially feeding the baby, all joining in the feast,
+the ceremony is at an end.</p>
+
+<p>Another most beautiful ceremony of the Hopis is that
+which alternates with the Snake Dance, viz., the Lelentu,
+or Flute Dance. I have had the pleasure of witnessing
+it several times, and last year (1901) was one of five
+white persons present. To me this meant walking a
+weary thirteen miles over the hot sands of the Painted
+Desert, carrying a camera weighing about fifty pounds
+on my back. But the beauty and charm of the ceremony
+and the satisfaction of obtaining the photographs
+of it more than repaid me for the hot and exhausting
+walk.</p>
+
+<p>After the secret kiva ceremonies (rites in the underground
+chambers of the fraternity of the Flute) the first
+public rites of the day took place at a spring near the
+home of Lol&uacute;lomai, the chief of the Oraibi pueblo, and
+about five miles west of the town. Here is one of the
+pitiful springs upon which the people depend for their
+meagre supply of water. Just before noon men, women,
+and girls might have been seen wending their way from
+the village on the mesa height, down the steep trails,
+over the sandy way trodden for centuries by their forefathers,<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span>
+towards the location of the spring.</p>
+
+<p>Every face was as serious and wore as grave and
+earnest an expression as that of a novice about to be
+confirmed in her holiest vows. Arrived at the spring,
+an eminence just above it to the southwest was the
+chosen site for the preliminaries. Here an hour or
+more was spent in prayers, sprinkling of meal before
+and upon the altar, and the painting of the symbols of
+the clan upon the participants.</p>
+
+<p>Other priests during the whole time were on their
+knees or in other postures of reverence, praying, singing,
+or chanting, and sprinkling the sacred meal on or
+before the altar. A large number of bahos, or prayer
+sticks and plumes, were used.</p>
+
+<p>At this time the chief priest left the hillside and
+solemnly marched down to the spring. It is circular in
+shape, and with a rude wall built around it. At the
+opening in the circle three small gourd vessels were
+placed, two of which held sacred water from some far-away
+spring, and the other was full of honey. A singular
+thing occurred about the filling of this honey jar. A
+nest of bees had located in the wall of the spring, and
+the chief priest, taking it for granted that this was a
+good sign, had the nest dug out and the honey extracted
+from the comb, for his sacred purposes. After
+he had prayed for a while the priests and women from
+above marched down, all except the flute players. As
+they stood around the spring they sang and prayed,
+while the chief priest stepped into the water, bowing his
+face down over it, and waving his tiponi in and through
+it. Soon it was a filthy, muddy mess, instead of a water
+spring, and when it seemed mixed up enough he began
+to dip his face deep into it, while the men and women<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span>
+around continued their singing and worship.</p>
+
+<p>Then he came forth, and now began a most beautiful
+processional march around the spring, in time to the
+weird playing of the priests above. After three times
+circling around, the group stood, facing the west, and
+at certain signals sprinkled large handfuls of sacred
+meal in the direction of the water. This was followed
+by a most profuse scattering of bahos in the same manner.
+Literally hundreds of them were thus thrown, and
+I gathered (after the celebrants were gone) scores of
+them for my collection. The bahos used on this occasion
+were mere downy feathers to which cotton strings
+were attached. The effect as the meal and the feathers
+were thrown was remarkably beautiful, and the scene
+was most impressive; none the less so for its strangeness
+and peculiarity.</p>
+
+<p>These concluded the ceremonies at this spring. In
+the meantime the chief priest had gone to his house
+over the hill, and from there had started out a group of
+young men who were to race to the spring near the
+mesa&mdash;four miles away. It was a scorching hot day&mdash;as
+I had found out in my own walk&mdash;and yet these
+young men bounded over the sandy trail like hunted
+deer. It was a glorious sight to witness them. Ten or
+a dozen athletic youths, clad scantily, their bronzed
+figures in perfect proportion, revealing their strength
+and power, their long black hair waving out behind
+them, darting off like strings from a bow across the
+desert.</p>
+
+<p>Slowly we followed them, and when we arrived at the
+other spring found they had long ago passed it, and
+the victor had received his reward.</p>
+
+<p><span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span></p>
+
+<p>Similar ceremonies were gone through at the near-by
+spring as at the one farther away, and when they were
+completed the whole party formed in procession, and
+as solemnly as if it were a funeral march proceeded
+up the steep trail to the village and there repeated some
+of the ceremonies already described.</p>
+
+<p>The purport of all this it is comparatively easy to
+understand. The Snake Dance is a prayer for rain,
+which, according to the Hopi's ideas, is stored in vast
+reservoirs in the heavens. He also believes that there
+are vast water supplies under the earth, and so, every
+other year, he petitions the powers that govern and control
+these subterranean reservoirs to loosen the waters
+and let them flow forth into the springs.</p>
+
+<p>In one of the dances of the Navaho they symbolize
+the water from above and the water from below by linking
+the first fingers together. This gives us the Greek
+fret, and when this symbol is copied in their basketry,
+we see this classic design, purely the result of imitation,
+and having as clear a meaning to the Indian mind as the
+cross has to the Christian.</p>
+
+<p>Reluctantly I am compelled to omit a brief account
+of the Basket Dance, which, however, I have partially
+described in my book on "Indian Basketry."</p>
+
+<p>The Hopis have very clear and distinct conceptions
+of a spirit life beyond the grave. It is not the "happy
+hunting-ground," though, to which the general ideas of
+the whites consign them. Theirs is a world of spirits,
+with some advantages over the world of human beings,
+but where life is very similar to what it was on earth.
+There is neither punishment awarded for wrong done on
+earth, nor reward for good living. It is simply a continuation
+of previous existences. When a child is born
+the spirit is supposed to come from the underworld<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span>
+through an opening in the earth's crust called <i>Shi-p&aacute;-pu</i>,
+and when the grown man dies his spirit returns thither.
+His body is buried in a cleft of the rocks on the mesa
+side, a mile or so away from the village. The body is
+wrapped up and placed in the rocky grave, and then
+covered with loose rocks. Food and drink are placed on
+the grave, so that when the spirit ascends from the body
+and begins its long journey to <i>Shi-p&aacute;-pu</i> and thence
+to the underworld, it may have food wherewith to gain
+strength. The curious visitor will also notice the baho
+which is thrust between the rocks until it touches the
+body. Another baho touching this upright one is placed
+on the grave pointing toward the southwest. These
+bahos are especially prepared by the shaman, or "medicine
+man," and are for the purpose of guiding the spirit
+as it leaves the body. If no baho were there, the spirit
+might grope in darkness, trying to force its way down;
+but, being directed by the prayers of the shaman, the
+disembodied spirit immediately realizes the guiding
+power of the baho, and, following it, reaches the companion
+baho pointing to the southwest, the direction it
+must travel to reach the entrance to the underworld.
+This entrance to the underworld was long thought to
+be in the San Francisco Mountains near Flagstaff. But
+Dr. Fewkes explains this to be an error. The <i>Shi-p&aacute;-pu</i>
+is, to the Hopi, the "sun-house or place of sunset at the
+winter solstice. As seen from Walpi, the entrance to
+the sun-house is indicated by a notch on the horizon
+situated between the San Francisco range and the
+Eldon mesa," hence the conception that the entrance
+to the underworld was in that exact location.</p>
+
+<div class="figcenter"><a id="belle"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image20l.jpg" width="272" height="341" alt="A Hopi Belle at Shungopavi." />
+    <p class="center"><span class="smcap">A Hopi Belle at Shungopavi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="boy"></a>
+    <img class="border" src="images/image20r.jpg" width="272" height="341" alt="Blind Hopi Boy, knitting Stockings." />
+    <p class="center"><span class="smcap">Blind Hopi Boy, knitting Stockings.</span></p>
+  </div>
+</div>
+
+<hr class="chap" />
+
+
+
+
+<p><span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span></p>
+
+<h2><a name="ChVII." id="ChVII."></a>CHAPTER VII<br />
+<small>THE HOPI SNAKE DANCE</small></h2>
+
+
+<p><span class="dropcap">W</span><span class="smcap">hile</span> perhaps no more important than others of
+the many ceremonies of the Hopis, the Snake
+Dance is by far the widest known and most exciting
+and thrilling to the spectator. There have been many
+accounts of it written, yet no less an authority than Dr.
+Jesse Walter Fewkes of the Smithsonian Institution
+asserts that the major portion of them are not worth the
+paper they are written on. Inaccurate in outline, faulty
+in detail, they utterly fail, in the most part, to grasp the
+deep importance of the ceremony to the religious Hopis.
+It is commonly described as a wild, chaotic, yelling,
+shouting, pagan dance, instead of the solemn dignified
+rite it is. From various articles of my own written at
+different times I mainly extract the following account
+and explanations.</p>
+
+<p>This dance alternates in each village with the Lelentu,
+or Flute ceremony, so that, if the visitor goes on successive
+years to the same village, he will see one year
+the Snake Dance and on the following year the Lelentu.
+But if he alternates his visits to the different villages he
+may see the Snake Dance every year, and, as the ceremonies
+are not all held simultaneously, he may witness
+the open-air portion of the ceremony, which is the Snake
+Dance proper, three times on the even years and twice on
+the odd years. For instance, in the year 1905 it will
+occur at Walpi and Mashonganavi; and in 1906 at Oraibi,<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span>
+Shipauluvi, and Shungopavi.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="dance">
+<img class="border" style="margin-top: 1em;" src="images/image21.jpg" width="600" height="367" alt="The Beginning of the Hopi Snake Dance, Oraibi, 1902." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Beginning of the Hopi Snake Dance,
+Oraibi</span>, 1902.</p>
+
+<p>The Hopis are keen observers of all celestial and terrestrial
+phenomena, and, as soon as the month of
+August draws near, the Snake and Antelope fraternities
+meet in joint session to determine, by the meteorological
+signs with which they are familiar, the date upon
+which the ceremonies shall begin.</p>
+
+<p>This decided, the public crier is called upon to make
+the announcement to the whole people. Standing on
+the house-top, in a peculiarly monotonous and yet jerky
+shout he announces the time when the elders have
+decided the rites shall commence. Sometimes, as at
+Walpi, this announcement is made sixteen days before
+the active ceremonies begin, the latter, in all the villages,
+lasting nine days and terminating in the popularly
+known open-air dance, after which four days of feasting
+and frolic are indulged in, thus making, in all, twenty
+days devoted to the observance.</p>
+
+<p>For all practical purposes, however, nine days cover
+all the ceremonies connected with it.</p>
+
+<p>At Walpi, on the first of the nine days, the first ceremony
+consists of the "setting up" of the Antelope altar.
+This is an interesting spectacle to witness, as at Walpi
+the altar is more elaborate and complex than in any other
+village. It consists, for the greater part, of a mosaic
+made of different colored sands, in the use of which
+some of the Hopis are very dexterous. These sands are
+sprinkled on the floor. First a border is made of several
+parallel rows or lines of different colors. Within this
+border clouds are represented, below which four zigzag
+lines are made. These lines figure the lightning, which
+is the symbol of the Antelope fraternity. Two of these
+zigzags are male, and two female, for all things, even<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span>
+inanimate, have sex among this strange people. In the
+place of honor, on the edge of the altar, is placed the
+"tiponi," or palladium of the fraternity. This consists
+of a bunch of feathers, fastened at the bottom with
+cotton strings to a round piece of cottonwood. Corn
+stalks, placed in earthenware jars, are also to be seen,
+and then the whole of the remaining three sides of the
+altar are surrounded by crooks, to which feathers are
+attached, and bahos, or prayer sticks. It was with
+trepidation I dared to take my camera into the mystic
+depths of the Antelope kiva. I had guessed at focus
+for the altar, and when I placed the camera against the
+wall, pointed toward the sacred place, the Antelope
+priests bid me remove it immediately. I begged to
+have it remain so long as I stayed, but was compelled
+to promise I would not place my head under the black
+cloth and look at the altar. This I readily promised,
+but at the first opportunity when no one was between
+the lens and the altar, I quietly removed the cap from
+the lens, marched away and sat down with one of the
+priests, while the dim light performed its wonderful
+work on the sensitive plate. A fine photograph was the
+result.</p>
+
+<p>The ceremonies of the Antelope kiva for the succeeding
+days consist of the making of bahos, or prayer sticks,
+ceremonial smoking, praying, and singing. But the
+profound ritualistic importance attached to every act
+can scarcely be estimated by those who have not personally
+seen the ceremonies. The prayer sticks are
+prayed over and consecrated at every step in their
+manufacture, and the altar is prayed over and blessed
+each day. Every object used is consecrated with
+elaborate ritual, and the great smoke is made by each<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span>
+one solemnly participating in the smoking of <i>&oacute;mow&ucirc;h</i>
+(the sacred pipe). The smoke from this pipe soon fills
+the chamber with its pleasant fragrance (the tobacco
+used being a weed native to the Hopi region), and it is
+supposed to ascend to the heavens and thus provoke
+the descent of the rain.</p>
+
+<p>The songs are sung to the accompaniment of rattling
+by the priests, and each day the whole of the sixteen
+songs are rendered.</p>
+
+<p>During the singing of one day one of the priests
+strikes the floor with a blunt instrument, and Wiki, the
+chief priest, explained this as the sending of a mystic
+message to a member of the Snake-Antelope fraternity at
+far-away Acoma, telling him that the ceremonies were
+now in progress and asking him to come. Strange to
+say, eight days later, certain Acomas did come, thus
+giving color to the assertion of the Hopi fraternities that
+the Snake Dance once used to be performed on the
+glorious penyol height of Acoma, as was briefly stated
+by Espejo.</p>
+
+<p>It is in the Snake kiva that the snake charm liquid is
+made. In the centre of a special altar a basket made
+by a Havasupai Indian is placed. In this are dropped
+some shells, charms, and a few pieces of crushed nuts
+and sticks. Then one of the priests, with considerable
+ritual, pours into the basket from north, west, south,
+east, up and down (the six cardinal points of the Hopi),
+liquid from a gourd vessel. By this time all the priests
+are squatted around the basket, chewing something that
+one of the older priests had given them. This chewed
+substance is then placed in the liquid of the basket.
+Water from gourds on the roof is also put in.</p>
+
+<p><span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span></p>
+
+<p>Then all is ready for the preparation of the charm.
+Each priest holds in his hand the snake whip (a stick to
+which eagle feathers are attached), while the ceremonial
+pipe-lighter, after lighting the sacred pipe, hands it to the
+chief priest, addressing him in terms of relationship.
+Smoking it in silence, the chief puffs the smoke into the
+liquid and hands it to his neighbor, who does the like and
+passes it on. All thus participate in solemn silence.</p>
+
+<p>Then the chief priest picks up his rattle and begins a
+prayer which is as fervent as one could desire. Shaking
+the rattle, all the priests commence to sing a weird song
+in rapid time, while one of them holds upright in the
+middle of the basket a black stick, on the top of which
+is tied a feather. Moving their snake whips to and fro,
+they sing four songs, when one of the chiefs picks up all
+the objects on the altar and places them in the basket.</p>
+
+<p>In a moment the kiva rings with the fierce yells of the
+Hopi war-cry, while the priest vigorously stirs the
+mixture in the basket. And the rapid song is sung
+while the priest stirs and kneads the contents of the
+basket with his hands. Sacred meal is cast into the
+mixture, while the song sinks to low tones, and gradually
+dies away altogether, though the quiet shaking of the
+rattles and gentle tremor of the snake whips continue
+for a short time.</p>
+
+<p>Then there is a most painful silence. The hush is
+intense, the stillness perfect. It is broken by the prayer
+of the chief priest, who sprinkles more sacred meal into
+the mixture. Others do the same. The liquid is again
+stirred, and then sprinkled to all the cardinal points, and
+the same is done in the air outside, above the kiva.</p>
+
+<p>Then the stirring priest takes some white earth, and
+mixing it with the charm liquid, makes white paint
+which he rubs upon the breast, back, cheeks, forearms,<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span>
+and legs of the chief priest. All the other priests are
+then likewise painted.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="pahos">
+<img class="border" style="margin-top: 1em;" src="images/image22a.jpg" width="450" height="359" alt="The Chief Antelope Priest depositing Pahos at the Shrine of the Spider Woman." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Chief Antelope Priest depositing
+Pahos at the Shrine of<br /> the Spider Woman.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="throwing">
+<img class="border" style="margin-top: 1em;" src="images/image22b.jpg" width="450" height="363" alt="Throwing the Snakes into the Circle of Sacred Meal." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Throwing the Snakes into the Circle of Sacred Meal.</span></p>
+
+<p>Now there is nothing whatever in this liquid that can
+either charm a snake or preserve an Indian from the
+deadly nature of its bite. Even the Hopis know that all
+its virtue is communicated in the ceremonies I have so
+imperfectly and inadequately described. I make this
+explanation lest my reader assume that there is some
+subtle poison used in this mixture, which, if given to the
+snakes, stupefies them and renders them unable to do
+injury.</p>
+
+<p>The singing of the sixteen songs referred to is a most
+solemn affair. Snake and Antelope priests meet in the
+kiva of the latter. The chief priests take their places
+at the head of the altar, and the others line up on either
+side, the Snake priests to the left, the Antelope to the
+right. Kneeling on one knee, the two rows of men,
+with naked bodies, solemn faces, bowed heads, no voice
+speaking above a whisper, demand respect for their
+earnestness and evident sincerity. To one unacquainted
+with their language and the meaning of the songs, the
+weird spectacle of all these nude priests, kneeling and
+solemnly chanting in a sonorous humming manner, their
+voices occasionally rising in a grand crescendo, speedily
+to diminish in a thrilling pianissimo, produces a seriousness
+wonderfully akin to the spirit of worship.</p>
+
+<p>According to the legendary lore of the Snake clan
+the Zunis, Hopis, Paiutis, Havasupais, and white men
+all made their ascent from the lower world to the earth's
+surface through a portion of Pis-is-bai-ya (the Grand
+Canyon of the Colorado River) near where the Little
+Colorado empties into the main river. As the various
+families emerged, some went north and some south.<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span>
+Those that went north were driven back by fierce cold
+which they encountered, and built houses for themselves
+at a place called To-ko-n&aacute;-bi. But, unfortunately, this
+was a desert place where but little rain fell, and their
+corn could not grow. In their pathetic language the
+Hopis say, "The clouds were small and the corn weak."
+The chief of the village had two sons and two daughters.
+The oldest of these sons, Tiyo, resolved to commit himself
+to the waters of the Colorado River, for they, he
+was convinced, would convey him to the underworld,
+where he could learn from the gods how always to be
+assured of their favor.</p>
+
+<p>(This idea of the Colorado River flowing to the
+underworld is interesting as illustrative of Hopi reasoning.
+They said, and still say, this water flows from the
+upperworld in the far-away mountains, it flows on and
+on and never returns, therefore it must go to the inner
+recesses of the underworld.)</p>
+
+<p>Tiyo made for himself a kind of coffin boat from the
+hewed-out trunk of a cottonwood tree. Into this he
+sealed himself and was committed to the care of the
+raging river. His rude boat dashed down the rapids,
+over the falls, into the secret bowels of the earth (for
+the Indians still believe the river disappears under the
+mountainous rocks), and finally came to a stop. Tiyo
+looked out of his peepholes and saw the Spider Woman,
+who invited him to leave his boat and enter her house.
+The Spider Woman is a personage of great power in
+Hopi mythology. She it is who weaves the clouds in
+the heavens, and makes the rain possible. Tiyo accepted
+the invitation, entered her house, and received from her
+a powder which gave him the power to become invisible
+at will. Following the instructions of the Spider Woman,<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span>
+he descended the hatch-like entrance to Shi-p&aacute;-pu, and
+soon came to the chamber of the Snake-Antelope people.
+Here the chief received him with great cordiality, and
+said:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"I cause the rain clouds to come and go,<br /></span>
+<span class="i0">And I make the ripening winds to blow;<br /></span>
+<span class="i0">I direct the going and coming of all the mountain animals.<br /></span>
+<span class="i0">Before you return to the earth you will desire of me many things,<br /></span>
+<span class="i0">Freely ask of me and you shall abundantly receive."<br /></span>
+</div></div>
+
+<p>For a while he wandered about in the underworld,
+learning this and that, here and yonder, and at last returned
+to the Snake-Antelope and Snake kivas. Here
+he learned all the necessary ceremonies for making the
+rain clouds come and go, the ripening winds to blow,
+and to order the coming and going of the animals.
+With words of affection the chief bestowed upon him
+various things from both the kivas, such as material of
+which the snake kilt was to be made, with instructions
+as to its weaving and decoration, sands to make the
+altars, etc. Then he brought to Tiyo two maidens,
+both of whom knew the snake-bite charm liquid, and
+instructed him that one was to be his wife and the
+other the wife of his brother, to whom he must convey
+her in safety. Then, finally, he gave to him the
+"tiponi," the sacred standard, and told him, "This is
+your mother. She must ever be protected and revered.
+In all your prayers and worship let her be at the head
+of your altar or your words will not reach Those Above."</p>
+
+<p>Tiyo now started on his return journey. When he
+reached the home of the Spider Woman, she bade him
+and the maidens rest while she wove a pannier-like
+basket, deep and narrow, with room to hold all three of
+them. When the basket was finished she saw them<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span>
+comfortably seated, told them not to leave the basket, and
+immediately disappeared through the hatch into the
+lower world. Tiyo and the maidens waited, until slowly
+a filament gently descended from the clouds, attached
+itself to the basket, and then carefully and safely drew
+Tiyo and the maidens to the upperworld. Tiyo gave
+the younger maiden to his brother, and then announced
+that in sixteen days he would celebrate the marriage
+feast. Then he and his betrothed retired to the
+Snake-Antelope kiva, while his brother and the other maiden
+retired to the Snake kiva. On the fifth day after the
+announcement the Snake people from the underworld
+came to the upperworld, went to the kivas, and ate corn
+pollen for food. Then they left the kivas and
+disappeared. But Tiyo and the maidens knew that they
+had only changed their appearance, for they were in the
+valley in the form of snakes and other reptiles. So he
+commanded his people to go into the valleys and capture
+them, bring them to the kivas and wash them and
+then dance with them. Four days were spent in catching
+them from the four world quarters; then, with
+solemn ceremony, they were washed, and, while the
+prayers were offered, the snakes listened to them, so
+that when, at the close of the dance, where they danced
+with their human brothers, they were taken back to the
+valley and released, they were able to return to the
+underworld and carry to the gods there the petitions
+that their human brothers had uttered upon the earth.</p>
+
+<p>This, in the main, is the snake legend. The catching
+of the snakes foreshadowed in the snake legend is
+faithfully carried out each year by the Snake men. After
+earnest prayer, each man is provided with a hoe, a snake
+whip, consisting of feathers tied to two sticks, a sack of<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span>
+sacred meal (corn-meal especially prayed and smoked
+over by the chief priest), and a small buckskin bag, and
+on the fourth day after the setting up of the Antelope
+altar they go out to the north for the purpose of catching
+the snakes. Familiarity from childhood with the
+haunts of the snakes, which are never molested, enables
+them to go almost directly to places where they may be
+found. As soon as a reptile is seen, prayers are offered,
+sacred meal sprinkled upon him, the snake whip gently
+stroked upon him, and then he is seized and placed in
+the bag. In the evening the priests return and deposit
+their snakes in a large earthenware olla provided for the
+occasion. I should have noted that before they go out
+their altar is erected. This varies in the different villages,
+the most complete and perfect altar being at
+Walpi. At Oraibi the altar consists of the two wooden
+images&mdash;the little war gods&mdash;named P&#369;-&#369;-kon-hoy-a
+and Pal-un-hoy-a; and in 1898 I succeeded, with considerable
+difficulty, in getting into the Snake kiva and
+making a fairly good photograph of these gods.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="line">
+<img class="border" style="margin-top: 1em;" src="images/image23.jpg" width="600" height="375" alt="Line-up of Snake and Antelope Priests, Antelope Dance, Oraibi, 1902." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Line-up of Snake and Antelope Priests,
+Antelope Dance, Oraibi</span>, 1902.</p>
+
+<p>The catching of the snakes occupies four days, one
+day for each of the four world quarters.</p>
+
+<p>At near sunset of the eighth day a public dance of
+the Antelope priests takes place in the plaza, similar in
+many respects to the Snake Dance, except that corn
+stalks are carried by the priests instead of snakes.</p>
+
+<p>On the morning of the ninth day the race of the
+young men occurs. This is an exciting scene. Long
+before sunrise the Hopis, and as many visitors as have
+climbed the mesa heights, huddle together or sleepily
+sit watching a point far off in the desert. It is from
+that region&mdash;one of the springs&mdash;the racers are to
+come. Soon they are seen in the far-away distance as<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span>
+tiny specks, moving over the tawny sand, and scarcely
+distinguishable. One morning I stayed below at the
+spring on the western side of the mesa to watch them.
+The whole line of the mesa-top ruled an irregular but
+clearly defined line against the morning sky. The air
+was clear and pure, sweet and cool. From the Gap to
+the end of the mesa upon which Walpi stands crowds
+of spectators were silhouetted against the sky. The
+background, seen from my low angle of vision, was a
+pure blue; above, the sky was mottled with white
+clouds. On every projecting point which afforded a view
+the spectators stood, tiny figures taken from a child's
+Noah's Ark, chunky bodies, with a crowning ball of
+wood for head. But even at that distance and against
+the coming sunlight the brilliant colors of the dresses of
+the Indians, men and women, were revealed. Every
+note in the gorgeous gamut of color was played in
+fantastic and unrestrained melody. At Walpi the spectators
+crowded the house-tops, which there overlook the
+very edge of the mesa. The point was crowded. The
+morning light was just touching the cliffs of the west
+when the sound of the coming bells was heard. Jingle,
+jingle, jingle, they came, growing in sound at every step.
+There was movement among the spectators, each one
+craning his neck to see the strenuous efforts of the
+runners. Jingle, jingle, jingle, louder and louder, showing
+that the strides of these runners are great; they are
+making rapid bites at the distance that intervenes between
+them and the goal. Now they can be individually
+discerned. Their reddish-brown bodies, long black
+hair streaming behind, sunflowers crowning some, heaving
+chests, tremendous strides, swinging gait, make a
+fascinating picture. Now they crowd each other on the<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span>
+sandy trail. A spurt is being made, and one of the
+rear men passes to the front and becomes the leader.
+From the mesa heights the shouts and cheers denote
+that his success has been observed. Others crowd along.
+The spectators become excited and cheer on their
+favorites. Now the foot of the steep portion of the
+trail is reached. Surely this precipitous ascent will
+abate their ardor and slacken their speed. The steps
+are high, and it is a rise of several hundred feet to the
+mesa-top. The very difficulties seem to spur them on
+to greater effort. With bounds like those of deer or
+chamois, up they fly, two steps at a time. The pace
+and ascent are killing, but they are trained to it, having
+spent their lives running over these hot sands and climbing
+these trails. To them a "rush" up the mesa heights
+is a part of their religious training. The priests are now
+ready to receive them at the head of the trail. The first
+to arrive is the winner, and he is sprinkled with the
+sacred meal and water, and then he hurries on to the
+Antelope kiva, where the chief priest gives him bahos,
+sacred meal, and an amulet of great power. The other
+racers in the meantime have reached the summit, and
+I could see their running figures on the narrow neck of
+rock which connects Sichumavi with Walpi. They
+are going to deposit prayer offerings at an appointed
+shrine. On their arrival the race is done.</p>
+
+<p>On the arrival of the racers at the head of the trail
+at Mashonganavi, in 1901, I secured a photograph showing
+one of the priests shooting out a singular appliance
+which represents the lightning.</p>
+
+<p>But on the lower platform of the mesa another exciting
+scene is transpiring. A group of young maidens,
+with their mothers and sisters, await the coming of<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span>
+young men and boys, each of whom carries a corn stalk,
+a melon, or a sunflower. As soon as the youths arrive
+the maidens dart after them, and for a few minutes a
+good-natured but exciting and excitable scuffle goes on,
+in which the girls endeavor to seize from the boys the
+stalks, etc., they carry.</p>
+
+<p>On the noon of the ninth day the ceremony of washing
+the snakes takes place in the Snake kiva.</p>
+
+<p>It must not be forgotten that only the members of
+the fraternity engaged in the ceremonies are permitted
+to enter the kivas when the rites are being performed.
+Indeed, no other Hopi can be prevailed upon to approach
+anywhere near these kivas whilst the symbol
+which denotes that the ceremonies are being conducted
+is displayed.</p>
+
+<p>Indeed, he believes that his profaning foot will immediately
+produce the most awful effects upon his body.
+At one kiva he will swell up and "burst"; at another,
+a great horn will grow out from his forehead and he
+will die in horrible agonies. The first time I was permitted
+to see this ceremony at Walpi was while Kopeli
+was alive. Kopeli was a Hopi of great power and
+ability in a variety of ways, who had a broad way of
+looking at things, and was very friendly with the white
+men who came in the proper spirit to study the life of
+his people. I had been allowed to see all the earlier
+of the secret kiva ceremonies, but when the day arrived
+on which the snakes were to be washed in the kiva,
+Kopeli was especially concerned on my behalf. He said:
+"So far 'Those Above' have not found any fault, and
+you have not been harmed in the kiva; but to-day
+we wash the snakes. You will surely be in danger
+if you gaze upon the 'elder brothers.'" Placing my<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span>
+arm around his lithe body, I gave Kopeli an unexpected
+dig in the stomach. Then I said, quite solemnly:
+"Kopeli, your stomach is a Hopi one; you swell up
+and bust easy. But feel of me"&mdash;and, taking his
+thumb, I gave myself a "dig" with it <i>upon a solid
+pocketbook</i> which I carried in my vest pocket. "Do
+you feel that?" I asked. "Yes," he replied. "And
+you sabe white man's steam-engine, Kopeli, down on
+the railroad?" "Yes! I sabe." "Well," said I, "that
+steam-engine is made of boiler-iron, and <i>I am all same
+boiler-iron inside</i>. I no bust!"</p>
+
+<div class="figcenter" style="width: 600px;"><a id="snake">
+<img class="border" style="margin-top: 1em;" src="images/image24.jpg" width="600" height="361" alt="The Snake Dance at Oraibi, 1902." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Snake Dance at Oraibi</span>, 1902.</p>
+
+<p>With a merry twinkle in his eye, that showed he
+appreciated the joke, he said, "Mabbe so! You no
+bust; you stay!" And I stayed.</p>
+
+<p>This washing ceremony is a purely ceremonial observance.
+The priests have ceremonially washed themselves,
+but their snake brothers are unable to do this,
+hence they must have it done for them.</p>
+
+<p>In the underground kiva, hewn out of the solid rock&mdash;a
+place some sixteen feet square&mdash;squat or sit the
+thirty-four or five priests. I was allowed to take my
+place right among them and to join in the singing.
+When all was ready the chief priest reverently uttered
+prayer, followed by another priest, who, after prayer,
+started the singing. Three or four of the older priests
+were seated around a large bowl full of water brought
+from some sacred spring many, many miles away. This
+water was blessed by smoking and breathing upon it
+and presenting it successively to the powers of the six
+world points, north, west, south, east, up and down.</p>
+
+<p>At a given signal two men thrust their hands into
+the snake-containing ollas, and drew therefrom one or
+two writhing, wriggling reptiles. These they handed<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span>
+to the priests of the sacred water. All this time the
+singing, accompanied by the shaking of the rattles,
+continued. As the snakes were dipped again and again
+into the water, the force of the singing increased until
+it was a tornado of sound. Suddenly the priests who
+were washing the snakes withdrew them from the
+water and threw them over the heads of the sitting
+priests upon the sand of the sacred altar at the other
+end of the room. Simultaneously with the throwing
+half of the singing priests ceased their song and burst
+out into a blood-curdling yell, "Ow! Ow! Ow! Ow!
+Ow! Ow!" which is the Hopi war-cry.</p>
+
+<p>Then, in a moment, all was quiet, more snakes were
+brought and washed, the singing and rattling beginning
+at a pianissimo and gradually increasing to a
+quadruple forte, when again the snakes were thrown
+upon the altar, with the shrieking voices yelling "Ow!
+Ow!" in a piercing falsetto, as before. The effect was
+simply horrifying. The dimly lighted kiva, the solemn,
+monotonous hum of the priests, the splashing of the
+wriggling reptiles in the water, the serious and earnest
+countenances of the participants, the throwing of the
+snakes, and the wild shrieks fairly raised one's hair, made
+the heart stand still, stopped the action of the brain,
+sent cold chills down one's spinal column, and made
+goose-flesh of the whole of the surface of one's body.</p>
+
+<p>And this continued until fifty, one hundred, and even
+as many as one hundred and fifty snakes were thus
+washed and thrown upon the altar. It was the duty
+of two men to keep the snakes upon the altar, but on
+a small area less than four feet square it can well be
+imagined the task was no easy or enviable one. Indeed,
+many of the snakes escaped and crawled over our feet<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span>
+and legs.</p>
+
+<p>As soon as all the snakes were washed, all the priests
+retired except those whose duty it was to guard the
+snakes. Then it was that I dared to risk taking off
+the cap from my lens, pointing it at the almost quiescent
+mass of snakes, and trust to good luck for the
+result. On another page is the fruition of my faith, in
+the first photograph ever made of the snakes of a Hopi
+kiva after the ceremony of washing.</p>
+
+<p>And now the sunset hour draws near. This is to
+witness the close of the nine days' ceremony. It is to
+be public, for the Snake Dance itself is looked upon by
+all the people. Long before the hour the house-tops are
+lined with Hopis, Navahoes, Paiutis, cow-boys, miners,
+Mormons, preachers, scientists, and military men from
+Fort Wingate and other Western posts. Here is a
+distinguished German savant, and there a representative of
+the leading scientific society of France. Yonder is Dr.
+Jesse Walter Fewkes, the eminent specialist of the
+United States Bureau of Ethnology and the foremost
+authority of the world on the Snake Dance, while elbowing
+him and pumping him on every occasion is the inquisitive
+representative of one of America's leading journals.</p>
+
+<p>See yonder group of interesting maidens. Some
+of them are "copper Cleopatras" indeed, and would be
+accounted good-looking anywhere. Here is a group
+of laughing, frolicking youngsters of both sexes, half of
+them stark naked, and, except for the dirt which freely
+allies itself to them, perfect little "fried cupids," as
+they have not inaptly been described. Now, working
+his way through the crowd comes a United States
+Congressman, and yonder is the president of a railroad.</p>
+
+<p><span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span></p>
+
+<p>Suddenly a murmur of approval goes up on every
+hand. The chief priest of the Antelopes has come out
+of the kiva, and he is immediately followed by all the
+others; and, as soon as the line is formed, with reverent
+mien and stately step, they march to the dance
+plaza. Here has been erected a cottonwood bower
+called the "kisi," in the base of which ollas have been
+placed containing the snakes. In front of this kisi is
+a hole covered by a plank. This hole represents the
+entrance to the underworld, and now the chief priest
+advances toward it, sprinkles a pinch of sacred meal
+over it, then vigorously stamps upon it, and marches
+on. The whole line do likewise. Four times the
+priests circle before the kisi, moving always from right
+to left, and stamping upon the meal-sprinkled board as
+they come to it. This is to awaken the attention of the
+gods of the underworld to the fact that the dance is
+about to begin.</p>
+
+<p>Now the Antelope priests line up either alongside or in
+front of the kisi&mdash;there being slight and unimportant
+variations in this and other regards at the different
+villages&mdash;all the while keeping up a solemn and
+monotonous humming song or prayer, while they await the
+coming of the Snake priests.</p>
+
+<p>At length, with stately stride and rapid movement,
+the Snake men come, led by their chief. They go
+through the same ceremonies of sprinkling, stamping,
+and circling that the Antelope priests did, and then line
+up, facing the kisi.</p>
+
+<p>The two lines now for several minutes sing, rattle,
+sway their bodies to and fro and back and forth in a most
+impressive and interesting manner, until, at a given
+signal, the Snake priests break up their line and divide
+into groups of three. The first group advances to the<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span>
+kisi. The first man of the group kneels down and
+receives from the warrior priest, who has entered the
+kisi, a writhing, wriggling, and, perhaps, dangerous reptile.
+Without a moment's hesitation the priest breathes
+upon it, puts it between his teeth, rises, and upon his
+companion's placing one arm around his shoulders, the
+two begin to amble and prance along, followed by the
+third member of their group, around the prescribed
+circuit. With a peculiar swaying of body, a rapid and
+jerky lifting high of one leg, then quickly dropping it and
+raising the other, the "carrier" and his "hugger" proceed
+about three-fourths of the circuit, when the carrier
+drops the snake from his mouth, and passes on to take
+his place to again visit the kisi, obtain another snake,
+and repeat the performance. But now comes in the
+duty of the "gatherer," the third man of the group.
+As soon as the snake falls to the ground, it naturally
+desires to escape. With a pinch of sacred meal in his
+fingers and his snake whip in his hand, the gatherer
+rapidly advances, scatters the meal over the snake,
+stoops, and like a flash has him in his hands. Sometimes,
+however, a vicious rattlesnake, resenting the
+rough treatment, coils ready to strike. Now watch the
+dexterous handling by a Hopi of a venomous creature
+aroused to anger. With a "dab" of meal, the snake
+whip is brought into play, and the tickling feathers
+gently touch the angry reptile. As soon as he feels
+them, he uncoils and seeks to escape. Now is the
+time! Quicker than the eye can follow, the expert
+"gatherer" seizes the escaping creature, and that excitement
+is ended, only to allow the visitor to witness
+a similar scene going on elsewhere with other
+participants. In the meantime all the snake carriers have<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span>
+received their snakes and are perambulating around
+as did the first one, so that, until all the snakes are
+brought into use, it is an endless chain, composed of
+"carrier," snake, "hugger," and "gatherer." Now and
+again a snake glides away toward the group of spectators,
+and there is a frantic dash to get away. But the
+gatherers never fail to stop and capture their particular
+reptile. As the dance continues, the gatherers
+have more than their hands full, so, to ease themselves,
+they hand over their excited and wriggling
+victims to the Antelope priests, who, during the whole
+of this part of the ceremony, remain in line, solemnly
+chanting.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="kiva">
+<img class="border" style="margin-top: 1em;" src="images/image25.jpg" width="600" height="374" alt="The Snakes in the Kiva at Mashonganavi, after the Ceremony of Washing." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Snakes in the Kiva at Mashonganavi,
+after the Ceremony of Washing.</span></p>
+
+<p>At last all the snakes have been brought from the
+kisi. The chief priest steps forth, describes a circle of
+sacred meal upon the ground, and, at a given signal, all
+the priests, Snake and Antelope alike, rush up to it, and
+throw the snakes they have in hands or mouths into the
+circle, at the same time spitting upon them. The
+whole of the Hopi spectators, also, no matter where they
+may be, reverently spit toward this circle where now
+one may see through the surrounding group of priests
+the writhing, wriggling, hissing, rattling mass of revolting
+reptiles. Never before on earth, except here, was
+such a hideous sight witnessed. But one's horror is
+kept in abeyance for a while as is heard the prayer of
+the chief priest and we see him sprinkle the mass with
+sacred meal, while the asperger does the same thing
+from the sacred water bowl.</p>
+
+<p>Then another signal is given! Curious spectator,
+carried away by your interest, beware! Look out!
+In a moment, the Snake priests dart down, "grab" at
+the pile of intertwined snakes, get all they can in each<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span>
+hand, and then, regardless of your dread, thrust the
+snakes into the faces of all who stand in their way, and
+like pursued deer dart down the steep and precipitous
+trails into the appointed places of the valley beneath.
+Here let us watch them from the edge of the mesa.
+Reverently depositing them, they kneel and pray over
+them and then return to the mesa as hastily as they
+descended, divesting themselves of their dance
+paraphernalia as they return.</p>
+
+<p>Now occurs one of the strangest portions of the
+whole ceremony. The Antelope priests have already
+returned, with due decorum, to their kiva. One by one
+the Snake men arrive at theirs, sweating and breathless
+from their run up the steep trails. When all have
+returned, they step to the top of their kiva, or, as at
+Walpi, to the western edge of the mesa, and there drink
+a large quantity of an emetic that has been especially
+prepared for the purpose. Then, O ye gods! gaze on
+if ye dare! The whole of them may be seen bending
+over, solemnly and in most dignified manner, puking
+forth the horrible decoction they have just poured
+down. This is a ceremony of internal purification
+corresponding to the ceremonial washing of themselves
+and the snakes before described. This astounding
+spectacle ends as the priests disappear into their kiva,
+where they restore their stomachs to a more normal
+condition by feasting on the piki, pikami, and other
+delicacies the women now bring to them in great quantities.
+Then for two days frolic and feasting are indulged
+in, and the Snake Dance in that village at least is now
+over, to be repeated two years hence.</p>
+
+<p>What is the significance, the real meaning of the Snake
+Dance? It is not, as is generally supposed, an act of<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span>
+snake worship. Here I can do no more than give the
+barest suggestion as to what modern science has concluded.
+It is mainly a prayer for rain in which acts of
+sun worship are introduced. The propitiation of the
+Spider Woman at her shrine by the offerings of prayers
+and bahos by the chief Antelope priest demonstrates a
+desire for rain. She is asked to weave the clouds, for
+without them no rain can descend. The lightning symbol
+of the Antelope priests; the shaking of their rattles,
+which sounds like the falling rain; the use of the whizzer
+to produce the sounds of the coming storm,&mdash;these and
+other similar things show the intimate association of the
+dance with rain and its making.</p>
+
+<p>Allied to rain are the fructifying processes of the earth;
+and as corn is their chief article of food, and its
+germination, growth, and maturity depend upon the rainfall,
+the use of corn-meal and prayers for the growth of corn
+have come to have an important place in the ceremony.</p>
+
+<p>The use of the snakes is for a double purpose. In
+celebrating this ceremony it is the desire of the Snake
+clan to reproduce the original conditions of its performance
+as near as possible, in order to gain all the efficacy
+they desire for their petitions. In the original performance
+the prayers of the Snake Mother were the potent
+ones. Hence the snakes must now be introduced to
+make potent prayers.</p>
+
+<p>The other idea is that the snakes act as intermediaries
+to convey to the Snake Mother in the underworld
+the prayers for rain and corn growth that her children
+on the earth have uttered.</p>
+
+<p>In considering the ceremony of the public dance certain
+questions naturally arise. Are the Hopis ever
+bitten by the venomous snakes, and, if so, what are the<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span>
+consequences? And what is the secret of their power
+in handling these dangerous reptiles with such startling
+freedom?</p>
+
+<div class="figcenter" style="width: 600px;"><a id="emetic">
+<img class="border" style="margin-top: 1em;" src="images/image26.jpg" width="600" height="435" alt="After taking the Emetic. Hopi Snake Dance at Walpi." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">After taking the Emetic. Hopi Snake
+Dance at Walpi.</span></p>
+
+<p>There are times when the priests are bitten, but, as
+was suggested in the snake legend, they have a snake
+venom charm liquid. This is prepared by the chief
+woman of the Snake clan, and she and the Snake priest
+alone are supposed to know the secret of its composition.
+It may be that ere long this secret will be given
+to the world by a gentleman who is largely in the confidence
+of the Hopis, but, as yet, it is practically unknown.
+That it is an antidote there can be no question. I have
+seen men seriously bitten by rattlesnakes, and in each
+case, after the use of the antidote, the wounded priests
+suffered but slightly.</p>
+
+<p>As to the "why" of the handling of the snakes. The
+"fact" it is easy to state; but when one enters the realm
+of theory to explain the "why" of the fact, he places
+himself as a target for others to shoot at. My theory,
+however, is that a fear within yourself arouses a
+corresponding fear within the reptile. As soon as he feels
+fear he prepares to use the weapons of offence and
+defence with which nature has provided him.</p>
+
+<p>If, on the other hand, you feel no fear, and, in touching
+the creature, <i>do not hurt him so as to arouse his fear</i>,
+he may be handled with impunity.</p>
+
+<p>Be this as it may, the fact remains&mdash;for I have examined
+the snakes before, during, and after the ceremony&mdash;that
+dangerous and untampered with rattlesnakes
+are used by the Hopis in this, their prayer to
+"Those Above" for rain.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span></p>
+
+
+
+
+<h2><a name="ChVIII." id="ChVIII."></a>CHAPTER VIII<br />
+<small>THE NAVAHO AND HIS HISTORY</small></h2>
+
+
+<p><span class="dropcap">M</span><span class="smcap">isunderstood</span>, maligned, abused, despised,
+the Navaho has never stood high in the estimation
+of those whites who did not know him. Yet he
+is industrious, moral, honest, trustworthy, fairly truthful,
+religious, and good to his wife and children. Not a
+weak list of virtues, even though one has to detract
+from it by accusing him of ingratitude. There are noble
+exceptions, of course, to this charge, but from what I
+know and have seen, I am inclined to believe that many,
+if not most, Navahoes have no sense of moral responsibility
+for favors and benefits received.</p>
+
+<p>Though, perhaps, not as interesting to study as the
+Hopis, there is still a wonderful field open for the student
+who is willing to go and live with the Navaho, learn his
+language, gain his confidence, participate in all his
+ceremonies, and enter into his social and domestic life.</p>
+
+<p>No one has done this as much as Dr. Washington
+Matthews, whose "Navaho Legends" is a revelation to
+those people who have hitherto held the general ideas
+(propagated, too, by a scientific observer) so prevalent
+about this long-suffering people.</p>
+
+<p>That the Navaho was reserved with the white man in
+the early days of American occupancy there can be no
+doubt, and the difficulty experienced in penetrating that
+reserve is well exemplified by reference to the letter of
+Dr. Joseph Letherman, who lived for three years among<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span>
+the tribe at Fort Defiance. Aided by Major Kendrick,
+who had long commanded at this post, he wrote a letter
+which appears in the Smithsonian Report for 1855. In
+this he says, among many good things: "Nothing can
+be learned of the origin of these people from themselves.
+At one time they say they came out of the ground; and
+at another, that they know nothing whatever of their
+origin; the latter, no doubt, being the truth." Again:
+"Of their religion little or nothing is known, as, indeed,
+all inquiries tend to show that they have none; and even
+have not, we are informed, any word to express the
+idea of a Supreme Being. We have not been able to
+learn that any observances of a religious character exist
+among them; and the general impression of those who
+have the means of knowing them is, that, in this respect,
+they are steeped in the deepest degradation." Once
+more: "They have frequent gatherings for dancing."
+And a little further on: "Their singing is but a succession
+of grunts, and is anything but agreeable."</p>
+
+<p>One has but to read what Dr. Matthews has written
+and gathered from the Navahoes to see how misleading
+and erroneous the conclusions of Dr. Letherman were.
+To quote: "He [Dr. Matthews] had not been many
+weeks in New Mexico when he discovered that the
+dances to which the doctor refers were religious
+ceremonials, and later he found that these ceremonials
+might vie in allegory, symbolism, and intricacy of
+ritual with the ceremonies of any people, ancient or
+modern. He found, ere long, that these heathens,
+pronounced godless and legendless, possessed lengthy
+myths and traditions&mdash;so numerous that one can never
+hope to collect them all, a pantheon as well stocked
+with gods and heroes as that of the ancient Greeks,<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span>
+and prayers which, for length and vain repetition,
+might put a Pharisee to blush."</p>
+
+<p>Wonderful songs also were found, full of poetic
+imagery, and suitable for every conceivable occasion,
+songs that have been handed down for generations.
+Of the sacred songs Dr. Matthews makes the astounding
+statement that, "sometimes, pertaining to a single
+rite, there are two hundred songs or more which may
+not be sung at other rites." Further: "The songs
+must be known to the priest of the rite and his assistants
+in a most exact manner, for an error made in singing
+a song may be fatal to the efficacy of a ceremony. In
+no case is an important mistake tolerated, and in some
+cases the error of a single syllable works an irreparable
+injury."</p>
+
+<p>Popular conceptions of the Navaho are very crude
+and inaccurate. They are largely the result of two
+"floods of information" which deluged the country at
+two epochs in their history, and neither of them had
+much truth in the flood. The first of these epochs
+was at the discovery of the important cliff dwellings
+located on their reservation,&mdash;those of the Tsegi
+Canyon (the so-called Canyon de Chelly), Monument
+Canyon, Chaco Canyon, etc. Writers who visited the
+region wrote the most wild and outrageously conceived
+nonsense about this people and the dwellings they were
+supposed to look upon with superstitious veneration.
+Then later, a lot of unscrupulous whites, fired with
+similar zeal to that which led the old conquistadors
+across the deserts of northern Mexico and through
+the inhospitable wilds of Arizona and New Mexico,&mdash;the
+zeal for gold or silver,&mdash;which was doubtless fed by
+the fact that the Navahoes did possess thousands of<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span>
+dollars' worth of silver ornaments, started out to prospect
+the interior recesses of the Navaho reservation.
+Knowing by painful experience what this meant,&mdash;for
+their "white brothers" had stolen their springs and arable
+land from them on the Moenkopi, on the Little Colorado,
+at Willow Spring, and a score of other places,&mdash;the
+warlike and courageous Navahoes resented the presence
+of these men. They begged them to retire, and when
+the white men refused, fought and whipped them. This
+naturally excited the cupidity of the silver hunters more
+than ever. "Why should the blanked Indians fight
+if not to protect their silver mines?"&mdash;this was the
+kind of question asked, and the natural and legitimate
+resentment of the Navahoes was described all over the
+country as "another Indian uprising," and led to the
+second "flood of knowledge," which the newspapers
+always have forthcoming when public interest and
+curiosity are aroused.</p>
+
+<div class="figcenter"><a id="navaho"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image27l.jpg" width="272" height="349" alt="Navaho Silver Necklace and Belt." />
+    <p class="center" style="margin-bottom: 1em;"><span class="smcap">Navaho Silver Necklace and Belt.</span></p>
+    <p class="center"><i>In the collection of George Wharton James.</i></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="prayer"></a>
+    <img class="border" src="images/image27r.jpg" width="272" height="342" alt="Hopi Prayer Sticks or Pahos." />
+    <p class="center" style="margin-bottom: 1em;"><span class="smcap">Hopi Prayer Sticks or Pahos.</span></p>
+    <p class="center"><i>In the collection of George Wharton James.</i></p>
+  </div>
+</div>
+
+<p>Hence the truth often comes as a wet blanket to the
+preconceived notions of those who have drank deep
+from these earlier streams of information!</p>
+
+<p>Science and legend both agree in giving to the
+Navaho a mixed origin. His is not a pure-blooded
+race. Their myths or legends refer to many assimilations
+of other people, strangers from the North, South,
+East, West, and everywhere, all of whom were welcomed
+and made an integral part of the nation. Hence there
+is no such thing as a distinctly Navaho type, or, as
+Hrdlicka puts it, "they show considerable difference
+in color and measurement, and cannot be considered a
+radically homogeneous people, but their mixture is
+not recent." This latter statement is doubtless true,
+as they would probably become more clannish as their<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span>
+nation grew in numbers and power.</p>
+
+<p>Dr. Matthews gives the stories of the origin of several
+of the gentes. One story which he does not relate was
+told to me at Tohatchi, and serves to illustrate how a
+migration from the Northwest is transformed into a
+supernatural occurrence. Though told to me of the
+Navahoes as a whole, there can be no doubt that it
+applies only to a single gens. The story was in regard
+to Winged Rock, commonly called by the whites
+"Ship Rock," and about which I had been seeking
+information.</p>
+
+<p>This rock is situated in the Navaho reservation, about
+one hundred miles northwest of Tohatchi, and some
+fifteen or twenty miles from Carrizo Mountain. It is
+difficult of access, and my informant assured me that
+even though an army of white men should reach its
+base they could never scale its steep sides and reach its
+top. All the Navaho tribe reverence it sincerely and
+all watch and guard it jealously. He would indeed be
+a brave white man who would dare the anger of these
+warlike and brave natives if they forbade his approach
+and would attempt to scale this sacred Winged Rock.</p>
+
+<p>This was the legend: "Many, many years ago, when
+this country was young and the sun cast only small
+shadows, my people came across the narrow sea far
+away near the setting sun in the north and landed on the
+shores of this country. The people where they landed
+were exceedingly angry at them, and whenever they
+could they fell upon them and slew them. My people
+did not want to go to war, but this inhospitable reception
+made them angry, so they put themselves in war
+array and fell upon their foes. But there were few
+only of my people, and their enemies were so many<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span>
+that it was not long before they were in sad straits.
+Indeed, they would soon have been entirely destroyed
+had not help come. In their distress they called on
+Those Above, and soon a messenger from the sky came
+to my people and said: 'See you yonder stone mountain?
+Flee to it. It will be your salvation. Climb
+up its steep, strong, rugged sides and it will carry you
+toward the land of the South sea, nearer to the rising
+sun, and there your home shall be.'</p>
+
+<p>"My people were only too glad to obey the message.
+They hastened towards the mountain. Some who were
+weak were enabled to fly towards it like birds, and they
+clung to its steep sides and clambered to its top.</p>
+
+<p>"Then when they were all safe on its huge bulk, the
+monster rock was taken by Those Above, and it arose
+and floated across the rivers and plains and mountains
+and lakes and canyons. Several days and nights it
+floated, and my people gazed with wonder upon the
+strange and wonderful countries through which they
+travelled. Sometimes they thought they would like to
+stay in this place or in that, but the wisdom of Those
+Above said No! and the rock floated on. Oh! it was a
+glorious sail. Never before or since has any people
+been so blessed and favored by the People of the
+Shadows Above.</p>
+
+<p>"Finally the Winged Rock crossed the great deep
+canyon of the Colorado River, and my people were
+afraid of its vast depths. Then the rock gently settled
+down to the earth, where it is now found, and our home
+was reached. It did not seem to be a very beautiful
+land, but it was given to us by Those Above, and my
+people soon became content. We were shown the
+springs and the watercourses, and we found the mountains<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span>
+covered with trees, and the rivers and creeks. So
+that when any one speaks of our leaving our country we
+are afraid and we cry: 'No, why should we leave this
+land given to us, and which we love? Yonder is the
+rock on which we came, and never until that rock floats
+away with us shall we leave the land that we love so
+well!'</p>
+
+<p>"As soon as we were settled here, Those Above gave
+us some great shamans, and one of them told us that
+we must always do right, for the sun, when it rises,
+would watch our every action all throughout the day,
+and when he went away at night it was to tell Those
+Above all our evil actions, for which we should be
+punished."</p>
+
+<p>While the Apaches and Navahoes are of the same
+stock, there have always been marked differences between
+them so long as they have been under the observation
+of the white men. When the Spaniards entered
+the country, the Navahoes were more distinctly an
+agricultural people than the Apaches. They had large
+patches of land under cultivation, kept their crops and
+lived in houses underground. Cultivated lands necessitated
+settled residences, and after the Spaniards introduced
+sheep, it was not long before the Navahoes
+were extensive sheep raisers. It would not be any wiser
+or more profitable to enter into an inquiry as to the
+methods by which these flocks were acquired than it
+would be to ascertain the history of many of the landed
+possessions of European nobilities. With the Navaho,
+possession was the only law he cared anything for. "To
+have and to hold" was his motto; and once "having,"
+he held pretty securely. Hence the sheep possessions
+of the neighboring pueblo Indians were held by exceedingly<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span>
+precarious tenure.</p>
+
+<div class="figcenter"><a id="over"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image28l.jpg" width="272" height="332" alt="An Aged Navaho, looking over the Painted Desert." />
+    <p class="center"><span class="smcap">An Aged Navaho, looking over
+    the Painted Desert.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="old"></a>
+    <img class="border" src="images/image28r.jpg" width="272" height="332" alt="An Old Hopi at Oraibi." />
+    <p class="center"><span class="smcap">An Old Hopi at Oraibi.</span></p>
+  </div>
+</div>
+
+<p>And here we have, I believe, one of the additional
+sources of enmity between the Navaho and the Spaniard.
+As their wards, the Spanish were in duty bound to
+care for and protect the Pueblos. Thus Navaho and
+Spaniard were ever at war, and when the Mexican
+came in the Spaniard's stead the battle still continued
+on the same lines and with the same ferocity.</p>
+
+<p>It was on the 22d of January in 1849 that Lieut.
+J. H. Simpson, afterwards General, started on that
+interesting trip of his through the Navaho country,
+which has forever connected his name with these
+nomads. He was not in command of the expedition,
+its head being Col. John M. Washington, who was
+military and civil governor of New Mexico at the time.
+The object of the expedition was to coerce the Navahoes
+into a compliance with a treaty which they had made
+with the United States, two years previously, and to
+extend the provisions of the treaty.</p>
+
+<p>When they reached the Chaco Canyon trouble ripened
+between the soldiers and the Navahoes, and the
+latter were fired upon, with the result that seven were
+killed, including Narbona, their great warrior and chief.</p>
+
+<p>This was but one of many such attacks upon the whites.
+Then as now, only far more so, the Navahoes resented
+the intrusion of white people in their territory; and having
+gained fire-arms, they used them to deadly purpose
+upon those who slighted their will.</p>
+
+<p>There is no doubt that the Navahoes were a source
+of great terror to the Mexicans who first settled in and
+near their territory. Even after the United States became
+their guardians at the acquisition of New Mexico
+in 1847, they were very hostile, murders, robberies, and<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span>
+depredations of every kind being quite common. In
+1855, Dr. Letherman reported that "the nation, as a
+nation, is fully imbued with the idea that it is all powerful,
+which, no doubt, has arisen from the fact of its
+having been for years a terror and a dread to the inhabitants
+of New Mexico." But that these depredations
+were not perpetrated upon the whites alone is
+evident from the fact that one of the richest men of the
+Navahoes himself applied to Major Kendrick, then the
+commanding officer of Fort Defiance, N. Mex., to protect
+his cattle, as he could not otherwise prevent his
+own people from stealing them.</p>
+
+<p>The insolence from years of this kind of free life
+needed forceful check, but it was not until 1862 that
+the unbearable conduct of the Navahoes brought upon
+themselves this long-needed chastisement.</p>
+
+<p>According to governmental reports, the Indians of
+New Mexico (among whom were the Navahoes and
+Mescalero Apaches) caused losses between 1860 and
+1863 to the people of that territory of "not less than
+500,000 sheep, and 5,000 horses, mules, and cattle.
+Over 200 lives have been also sacrificed of citizens,
+soldiers, and shepherds." It was also stated in 1863
+"that the military establishment of this territory [New
+Mexico, which then included Arizona], since its acquisition,
+has cost not less than $3,000,000 annually, independent
+of land-warrant bounties." And while this was
+for a conquered country, the whole expenditure was
+for the chastisement of hostile Indians, every tribe of
+which in turn came in for its share of the fighting.</p>
+
+<p>It was openly advocated about this time that the
+policy of extermination was the only one that could be
+followed, and this must be brought about either by<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span>
+actual warfare, or by driving the hostiles into the mountains
+and there starving them to death.</p>
+
+<p>Brig.-Gen. J. H. Carleton, who was in control of
+the department of New Mexico, determined upon a
+thorough and complete change in our treatment of
+this haughty and proud people. They had made six
+treaties at different times with officers of our Government
+and had violated them before they could be ratified
+at Washington. He strongly counselled drastic
+measures in a letter which is historically of sufficient
+interest to justify a large quotation from it:&mdash;</p>
+
+<blockquote>
+
+<p>"At the Bosque Redondo there is arable land enough for all
+the Indians of this family [the Navahoes and Apaches have
+descended from the same stock and speak the same language],
+and I would respectfully recommend that now the war be
+vigorously prosecuted against the Navahoes; that the only
+peace that can ever be made with them must rest on the basis
+that they move on to these lands, and, like the Pueblos, become
+an agricultural people, and cease to be nomads. This
+should be a <i>sine qua non</i>; as soon as the snows of winter admonish
+them of the sufferings to which their families will be
+exposed, I have great hopes of getting most of the tribe. The
+knowledge of the perfidy of these Navahoes, gained after two
+centuries of experience, is such as to lead us to put no faith in
+their promises. They have no government to make treaties;
+they are a patriarchal people. One set of families may make
+promises, but the other set will not heed them. They understand
+the direct application of force as a law; if its application
+be removed, that moment they become lawless. This has
+been tried over and over again, and at great expense. The
+purpose now is, never to relax the application of force with a
+people that can no more be trusted than the wolves that run
+through the mountains. To collect them together, little by
+little, on to a reservation, away from the haunts and hills and<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span>
+hiding-places of their country; there be kind to them; there
+teach their children how to read and write; teach them the
+arts of peace, teach them the truths of Christianity. Soon they
+will acquire new habits, new ideas, and new modes of life; and
+the old Indians will die off, and carry with them all latent
+longings for murdering and robbing. The young ones will take
+their places without these longings, and thus, little by little,
+they will become a happy and contented people; and Navaho
+wars will be remembered only as something that belong entirely
+to the past. Even until they can raise enough to be self-sustaining,
+<i>you can feed them cheaper than fight them</i>....</p>
+
+<p>"I know these ideas are practical and humane&mdash;are just to
+the suffering people, as well as to the aggressive, perfidious,
+butchering Navahoes. If I can have one more <i>full</i> regiment
+of cavalry, and authority to raise one independent company in
+each county of the Territory, they can soon be carried to a
+final result."</p></blockquote>
+
+<p>In 1863 General Carleton's suggestions in the main
+were approved by the Indian Department and he proceeded
+to carry out his plan.</p>
+
+<p>Col. Kit Carson, the noted scout, with an adequate
+force was sent out to humble and punish the Navahoes.
+It was wise that such a just, humane, and wise Indian
+fighter was sent to do this work. His knowledge of
+their characters stood him in good purpose, and in a
+very short time over seven thousand prisoners were
+taken. Later this number was increased, until they
+amounted to about ten or eleven thousand.</p>
+
+<p>At the same time the Apaches were being cornered,
+and a number of them were removed to Fort Stanton,
+on the Peeos River, far enough down into the open
+country to prevent easy escape to the mountains. Part
+of this settlement was the Bosque Redondo, and General
+Carleton's plan contemplated the settlement of both<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span>
+Apaches and Navahoes here.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="ceremonial">
+<img class="border" style="margin-top: 1em;" src="images/image29a.jpg" width="450" height="356" alt="Hopi Ceremonial Head-dresses." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Hopi Ceremonial Head-dresses.</span></p>
+
+<p class="center" style="margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+<div class="figcenter" style="width: 450px;"><a id="bahos">
+<img  class="border" style="margin-top: 1em;" src="images/image29b.jpg" width="450" height="361" alt="Hopi Bahos and Dance Rattles." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Hopi Bahos and Dance Rattles.</span></p>
+
+<p class="center" style="margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+<p>Compelled by a superior force, the now humbled
+Navahoes were herded together like sheep and in 1863
+were removed to the chosen place. It was soon found,
+however, that this was an inhospitable region, altogether
+unfitted to be the home of so large a population. The
+water was alkaline, and the soil not of a nature suitable
+to the raising of corn. There was practically no fuel,
+and the Navahoes had to dig up mesquite roots and
+carry them on their backs twelve miles for this purpose.
+In two or three years more than one-fourth of their
+number died and the remainder grew more and more
+dissatisfied with the location.</p>
+
+<p>In 1867, however, Manuelito and Barboncita, two of
+the war chiefs, came into the reservation, both of them
+having surrendered to the commandant at Fort Wingate.
+The former had refused to come into the reservation
+in 1863, and the latter ran away from it, with his band of
+warriors, in 1864. These two bands added 780 more
+of men, women, and children to the population, which,
+in June, 1867, was reported to be 7,300.</p>
+
+<p>This whole Bosque Redondo was a disgraceful business,
+on a line with so much of the wretched and abominable
+treatment the Indians have received at our hands.
+Think of placing ten thousand Indians upon a reservation
+where there was no water but black, brackish stuff not
+fit for cattle, no fuel, and no soil for cultivation of the
+chief article of their diet. Deprived of food, water, and
+fuel, what would white men be? No wonder the Navahoes
+rebelled and were kept in order only by brute force.</p>
+
+<p>At length those in authority saw the iniquity of the
+proceeding and the order was given to return them to
+their reservation. This was done, but with a loss by<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span>
+death, mainly through preventable causes, of over three
+thousand souls.</p>
+
+<p>Since this time they have been industrious and progressive.
+The Bosque lesson, though severe, was needed,
+and it proved salutary. One can travel with perfect
+safety unarmed across the Navaho reservation, as I have
+done several times; and a lady friend, unarmed, and
+unaccompanied by any other escort than a Navaho, has
+travelled hundreds of miles in perfect safety among the
+Navahoes in all parts of their reservation.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p>
+
+<p>In September, 1870, a number of dissatisfied Utes
+visited the Navahoes at the so-called "Navaho Church,"
+which can be seen on the right on the line of the Santa
+F&eacute; Railway, going to California. All the principal
+chiefs of the tribe were present and the causes of
+dissatisfaction against the whites were fully discussed.
+The powwow was an important one, and lasted several
+days, but the chief purpose of the Utes&mdash;to incite the
+Navahoes to warfare against the whites&mdash;was not successful.
+The crafty Utes, with stirring eloquence, said
+they had heard the white men saying they were going to
+take possession of the whole country, and that when
+they did they would kill off all the chief men of the
+Navahoes. "See how they have stolen in upon your
+territory and taken the springs and land that you have
+had all the time up till now! They have taken the
+water and land at Wingate and at Defiance, and soon
+they will take all you have, and you and your children<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span>
+will perish because you have no water, no grass for your
+horses and sheep, and no corn for food. Join in with
+us and drive these hated people away. Get all the guns
+and ammunition you can, and prepare many new bows
+and arrows. Let us sing the war songs together, and go
+on the war-path and hunt down and kill the whites
+as the Pueblos hunt down and kill rabbits. Then we
+will be friends. You will have your country to yourselves,
+and Those Above will make of you a great nation.
+We shall have our country and we shall become great.
+Now we are dwindling down; we are melting away as
+the snows on the hillside. United against the whites
+we shall both become stronger, and grow like the well-watered
+corn."</p>
+
+<p>The Navahoes refused to give answer until they had
+consulted among themselves, and then one of their chiefs
+reported their decision as follows: "We have heard
+what our Ute brothers have said. If our white brothers
+want to kill us they can do so. They have had plenty
+of chances and we are yet alive. All of our people who
+have been slain have been those who have gone on the
+war-path against them in the past. We do not wish to
+die, so we will not go on the war-path. We will stay
+at home. We have food. The whites treat us well. If
+our Ute brothers must fight we will not interfere, but
+we ourselves do not wish to fight."</p>
+
+<p>The result was that the Ute bands returned to their
+homes without any specific act of warfare at that time.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span></p>
+
+
+
+
+<h2><a name="ChIX." id="ChIX."></a>CHAPTER IX<br />
+<small>THE NAVAHO AT HOME</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> Navaho reservation, embracing nearly four
+million acres, or eleven thousand square miles, was
+established by treaty with the Navahoes of June 1, 1868,
+and has been modified or enlarged by subsequent executive
+orders of October 29, 1878, January 6, 1880, May
+17, 1884, April 24, 1886, November 19, 1892, and January
+6, 1900. The major portion is in Arizona, but about
+six hundred and fifty square miles are in New Mexico.
+Its average elevation is about six thousand feet, though
+near the Colorado River it is often but four thousand.
+The highest peak is about in the centre of the present
+reservation, in the Tunicha Mountains, and is upwards
+of nine thousand five hundred feet high.</p>
+
+<p>The Tunicha range is covered with glorious and majestic
+pines, and all along its flanks are wide plateaus
+through which gloomy and massive canyons convey the
+storm waters from the heights above into the plains
+below. Its close proximity to the Grand Canyon suggests
+what its general appearance might be. Drained
+deep down by the canyons and gorges tributary to this
+great vampire canyon, it is seamed and scarred by the
+dashing down of many waters. Its rocks are cut up
+into a thousand fantastic forms and shapes, which look
+over sterile valleys full of sand. These valleys are
+numberless, and one of them, the I-chi-ni-li,&mdash;commonly
+called the Chin-lee,&mdash;stretches from the south to beyond<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span>
+the San Juan River on the north, to the west of
+the Tunicha range.</p>
+
+<p>The ancient boundaries of the land, long prior to the
+advent of the Spaniard, were four majestic mountains,
+which now approximately determine the reserve. On
+the east is Pelado Peak; on the south, Mt. San Mateo
+(commonly called Mt. Taylor); on the west, the San
+Francisco range; and on the north, the San Juan Mountains.
+Each of these is over eleven thousand feet in
+height. Hence it will be seen that there is a vast range
+of altitude, yet it is questionable whether anywhere else
+in the world so large a population inhabits so barren
+and inhospitable a country. On the lower levels it is
+mainly desert, with scant pasture here and there; on
+the higher mesas or plateaus there are many junipers,
+pinions, and red cedars.</p>
+
+<p>It is a difficult matter to determine the population
+of the Navahoes. While they were in captivity the
+official count was seven thousand three hundred, but
+desertions were frequent, and at one time about seven
+hundred of the renegades came in and surrendered, and
+it is well known that many never were captured or
+surrendered.</p>
+
+<p>In 1869 the government distributed thirty thousand
+sheep and two thousand goats to them, and a count
+was ordered. This was a most favorable time to make
+it, as besides the sheep and goats, two years' annuities
+were given out, and rations distributed every four days.
+The total summed up some nine thousand.</p>
+
+<p>In 1890 the official census reported 17,204, but
+Cosmos Mendeleff, writing in 1895-96, says the tribe
+numbers only "over 12,000 souls." It scarcely seems
+possible, if the count in 1869 was anything near accurate<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span>
+that the population could have increased to 17,204 in
+1890. Still it must be remembered that, though not
+prolific, the Navaho is a good breeder. He is healthy,
+vigorous, robust, and strong, and his wife (or wives, for
+he is a polygamist) equally so. Living an out-door life,
+inured to hardships, generally possessed of plenty to
+eat, of coarse, rough, hearty, but nutritious food, engaged
+in occupations and indulging in sports that cultivate their
+athletic powers, free from the consumptive and scrofulous
+tendencies of most reservation Indians, they are well
+fitted to be the progenitors of healthy children.</p>
+
+<p>Though polygamists, they are moral and chaste. In
+their legends they have always regarded marital
+unfaithfulness as a prolific source of sorrow and punishment.
+In their Origin Legend this sin led to their banishment
+from the first world, and again from the second, and
+also from the third, the wronged chief execrating them
+as follows: "For such crimes I suppose you were
+chased from the world below; you shall drink no more
+of our water, you shall breathe no more of our air.
+Begone!"</p>
+
+<p>In this legend Washington Matthews tells of G&oacute;ntso,
+or Big Knee, a chief who had twelve wives, four from
+each of three different gens or families. Though he was
+a bountiful provider, his wives were unfaithful to him.
+He complained to the chiefs of their families and to their
+relations and begged them to remonstrate with the
+wicked women, but remonstrances and rebukes seemed
+to be in vain. At last they said to Big Knee, "Do
+with them as you will, we shall not interfere." The
+next time he detected the unfaithfulness of his wives
+he mutilated one, another he cut the ears from, a third
+cut off her breasts, and all these three died. A fourth<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span>
+he cut off her nose, and she lived. He thereupon determined
+that henceforth he would cut off the nose of any
+unfaithful wife, for that would be a visible mark of her
+shame and yet would not kill her. She would be compelled
+to live, and all men and women would know of
+her wickedness. But even this horrible punishment did
+not have the deterrent effect he expected. It was not
+long before another and then another was detected and
+punished, until, before long, his whole family of wives
+was noseless. Instead of rebuking themselves and their
+sins as the cause of their mutilation these women would
+gather together to rail against their husband, and their
+relations, whom they claimed should have protected
+them. Big Knee was compelled to sleep alone in
+a well-protected hut, and the women grew more determined
+than ever to work him an injury.</p>
+
+<div class="figcenter"><a id="kapata"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image30l.jpg" width="272" height="342" alt="Kapata, Antelope Priest, at Walpi. A Mashonganavi Hopi, going to hoe his Corn." />
+    <p class="center"><span class="smcap">Kapata, Antelope Priest, at Walpi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="hoe"></a>
+    <img class="border" src="images/image30r.jpg" width="272" height="342" alt="" />
+    <p class="center"><span class="smcap">A Mashonganavi Hopi, going to hoe his Corn.</span></p>
+  </div>
+</div>
+
+<p>About this time the people got up a big ceremony
+for the benefit of Big Knee. It lasted nine days, and
+on the night of the last day the mutilated women, who
+had kept themselves secluded in a hut, came forth, and
+with knives in their hands, proceeded to sing and dance
+as was expected of them. Around the fire they circled,
+singing "Peshla ashila"&mdash;"It was the knife that did
+it to me"&mdash;and peering among the spectators for their
+husband. He was safe, however, for he was hidden in
+the circle of branches that made the dance corral. As
+they concluded the dance they ran from the corral,
+cursing all who were present with fearful maledictions:
+"May the waters drown ye! May the winters freeze ye!
+May the fires burn ye! May the lightnings strike ye!"
+and other equally malicious curses. Then they departed
+and went into the far north, where they now dwell, and,
+according to the Navahoes, whenever these noseless<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span>
+women turn their faces to the south we have cold winds
+and storms and lightning.</p>
+
+<p>From this legend it is observed that the husband's power
+over the wife was somewhat limited. G&oacute;ntso dare not
+punish his wives without the consent of their relations.
+This freedom of the woman is observed to this day, she
+regarding herself in most things as the equal, and sometimes
+the superior, of her husband.</p>
+
+<p>From all I can learn, marital unchastity is uncommon,
+though where the tribe is in close contact with the towns
+along the railway there are generally to be found men
+who will sell their wives and daughters, and mothers who
+will sell their girls to debased white men. Among the
+respectable members of the tribe, if a man discovers that
+his wife, or one of them, is unfaithful, he may take it
+upon himself to chastise her, but such is the independent
+position of the woman that he must be very wise
+and judicious or she will speedily leave him.</p>
+
+<p>Divorce is not common, but is allowable for cause,
+the parties chiefly concerned generally settling all the
+details. Occasionally, however, a transaction occurs
+that in civilized society would occasion quite a buzz of
+busy tongues. One such happened but a few years
+ago. Mr. George H. Pepper of the American Museum
+of Natural History tells the story. The facts were
+within his own knowledge. One of the husbands had
+a wife who positively refused to wash and brush his hair.
+He would coax and persuade, urge and command,
+threaten and bluster, but all to no effect. The dusky
+creature was neither to be led nor driven. If he wanted
+his hair washed and combed he must do it himself.</p>
+
+<p>While the disappointed husband was cogitating over his
+miserable marital experiences, a friend from a distance,<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span>
+with his wife, came to visit him. As the men got to
+talking and finally exchanging confidences about their
+wives, the one told the other of the unwifely conduct of
+his spouse. The visitor condoled with his host and told
+what a good wife he had, how very obedient she was,
+and the like, until he had quite exalted her, and the host
+determined to take a better look than he had hitherto
+given at such a paragon of a wife. Whether this was
+a scheme of the visitor or not it was scarcely possible to
+tell, but, anyhow, it worked out as well as if it had been
+carefully planned; for as the host studied the visitor's
+wife he fell head over ears in love with her, and, strange
+to say, a corresponding affinity was discovered to exist
+between the two others. Accordingly, a day or two
+later the visitor suggested to the host that as he (the
+host) wanted a wife to wash and comb his hair, while he
+(the visitor) was content with a wife that would do
+neither, what was to hinder their "swapping" their life
+partners and thus making a satisfactory end to his domestic
+difficulties? With joy the disappointed husband
+accepted the offer,&mdash;a little "boot" was required to
+make the exchange satisfactorily, and then the result was
+communicated to the women. Neither of them was
+consulted in the slightest, but without any hesitancy
+they fell in with the agreement. The visitor rode off
+satisfied, accompanied by his new wife, while the wife
+who came as a visitor inaugurated her new relationship
+by shyly coming into her new husband's hogan with an
+olla of water, the necessary soap-root, and the whisk
+with which to wash and comb her liege's hair. And
+now, for three years, the two couples are known to have
+lived together in "amity and concord."</p>
+
+<p><span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span></p>
+
+<p>A few years ago it would perhaps have been safe to
+designate the Navahoes as the most wealthy Indians of
+the United States. Many of them were worth hundreds
+of dollars. They understood and practised the art
+of irrigation; they grew large crops of corn, squash,
+melons, beans, chili, and onions. Some had large and
+thriving bands of horses, which they traded with the
+Havasupais, Wallapais, Hopis, Paiutis, and other neighboring
+people. I have often met a band of six or eight
+Navaho traders with horses and blankets in the canyon
+of the Havasu, and they took away the well-dressed
+buckskins in exchange, for which these canyon people
+are noted. From the Paiutis, they obtained baskets
+and their <i>tusjehs</i>, or wicker-work, pinion gum-covered
+water-bottles.</p>
+
+<p>As for sheep and goats, there are few places in the
+United States where so many were to be found as on
+the Navaho reservation. Every family had its flock,
+as every woman was a blanket weaver; and one of the
+prettiest sights in the whole Painted Desert Region was
+to come upon a flock of these gentle, domestic creatures
+quietly pasturing, led or driven by the owner herself,
+or one of her children.</p>
+
+<p>But the last few years have made a great difference
+in their prosperity. Rains have been rare, water scarce,
+and pasture scant, and as a result their flocks are
+reduced to woeful proportions. Their nomadic habits
+render the improvement of their locations impossible,
+and their superstition in regard to the burning of a
+hogan in which any one has died compels frequent
+migrations.</p>
+
+<p>There is no doubt but that for the past three hundred
+years of historic time the Navahoes have been thieves,
+robbers, and murderers. The Hopis contend that all the<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span>
+sheep they had before the general distribution, earlier
+referred to, were stolen from them. This is probably
+true, but it is equally probable that had the Navahoes
+not stolen them the Utes would; and while this seems
+poor comfort, after facts showed that it was an exceedingly
+good thing that Navahoes rather than Utes became
+their possessors. For, once in their possession, the
+Navahoes became careful breeders (for aborigines) of
+sheep, and when marauding bands of Utes came into
+the country the warlike Navahoes drove them away,
+thus defending the sheep so that the Hopis could obtain
+the nucleus of a new flock later on.</p>
+
+<p>In the next chapter I present, a fairly full and accurate
+account of the art of blanket-weaving, for which the
+Navahoes are now so noted.</p>
+
+<p>As a rule the physical development of the Navahoes is
+sturdy and robust, as will be seen from the accompanying
+photographs. They average well, and with slight
+range on either side from a fair and normal development.
+There are few excessively strong, and equally few
+very weak people among them. The same may be said
+of their fatness and leanness, both extremes being rare.</p>
+
+<p>The men, as is common with all Indians, pluck out
+the hair on both lips and chin, though, occasionally,
+one will find a man who has allowed his moustache to
+grow. The hair on the head is seldom cut, and with
+both sexes is allowed to grow long. The men tie it
+in a knot behind, and wrap a high-colored "banda"
+around the forehead, thus confining the hair and adding
+considerably to their own picturesqueness.</p>
+
+<p>Being a prosperous people, they are generally contented
+looking, and wear that air of complacent self-satisfaction
+that is a sure sign of prosperity. It seems<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span>
+clearly to say: "We are a good people, a specially
+favored because specially deserving people, hence look
+upon us and understand our prosperity." There are
+no beggars among the better class of the Navahoes,
+and men as well as women are hard workers. As a
+nation they are decidedly producers. Mr. Cotton has
+large gangs of them working at grading, etc., on the Santa
+F&eacute; Railway, and they can be found helping white men
+in as many and as various occupations as the Chinese
+in California. The industry of the women is proverbial,
+for seldom will one be found idle, her greatest seeming
+pleasure being to have her hands constantly occupied.
+What with carding the wool, washing, dyeing, and spinning
+it, preparing the dyes (after collecting them) for
+coloring it, and then weaving the blankets for which
+they are famous, going out into the mountains to collect
+the wild seeds and roots of which they are fond,
+caring for the corn, tending the sheep and goats, preparing
+the daily food, and many other duties that they
+impose upon themselves, none can say they are not
+models of industry. Men, women, and children alike
+are fearless riders. The wealth of many a man is
+determined by his possessions of horses and sheep, and
+from earliest years the boys are required to attend to
+the bands of horses. In their semi-nomad life the
+women ride about with the men, and thus become
+skilled riders. They sit astride, mounting and
+dismounting as easily as the men, and riding wherever
+occasion demands.</p>
+
+<p>The saddles are made by the men, and are a modification
+of the big-horned Mexican variety. The tree is
+cut out with infinite patience and care, and is then
+covered with rawhide or bought leather, and adorned<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span>
+with rows of brass-headed nails. The girth, or cinch, is
+home woven, of wool, cotton, or horsehair, the former
+being preferred.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="leaving">
+<img class="border" style="margin-top: 1em;" src="images/image31a.jpg" width="450" height="364" alt="The Antelope Priests leaving their Kiva for the Snake Dance." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Antelope Priests leaving their Kiva
+for the Snake Dance.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="widow">
+<img class="border" style="margin-bottom: 1em;" src="images/image31b.jpg" width="450" height="356" alt="The Widow, Daughters, and Grandchildren of the Navaho Chief, Manuelito." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">The Widow, Daughters, and Grandchildren
+of the Navaho Chief, Manuelito.</span></p>
+
+<p>That the Navahoes are or were expert engineers, and
+could construct difficult trails, is evidenced by their
+trails into Chaca Canyon from the mesa above. Simpson
+thus describes what he saw in 1849: "A mile
+further, observing several Navahoes high above us,
+on the brink of the north wall, shouting and gesticulating
+as if they were very glad to see us, what was our
+astonishment when they commenced tripping down
+the almost sheer wall before them, as nimbly and
+dexterously as minuet dancers! Indeed, the force
+of gravity, and their descent upon a steep inclined
+plane, made such a kind of performance absolutely
+necessary to insure their equilibrium."</p>
+
+<p>They are a remarkably intelligent people, and their
+faces are, as a rule, pliant and expressive. There is
+none of the proverbial stolidness to be found among
+any except very few of the older men of the Navahoes.
+If you are unwelcome you will know it,&mdash;surly looks
+and words will ask your mission and bid you begone.
+On the other hand, if you are welcome, glad smiles will
+light up the faces of your friends, and you will hear
+sweet words uttered by melodious and tuneful voices.
+It is seldom that your courteous advances will be
+repelled, though they are very ready to resent unwelcome
+intrusions. I have often sat for hours in the
+hogans of entire strangers, and the conversation of
+men and women was general and punctuated with
+laughter and smiles, showing that they know how to
+make and appreciate jokes.</p>
+
+<p><span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span></p>
+
+<p>The Navahoes play a game common in the Southwest,
+which they call nanzosh. It is a simple game,
+yet they seem to get endless fun and amusement from
+it, often gambling large sums upon their favorite
+players, for, while it looks and is simple, it is not easy
+to play so as to win. It requires great skill and accurate
+throwing. The implements are two long poles and
+a small hoop. The poles are generally of alder and in
+two pieces, a fathom long, and a long, many-tailed string
+called the turkey-claw is fastened to the end of each.
+Two players only are needed. One throws the hoop.
+Both follow, and when they think the hoop is about to
+fall, they throw their respective poles so that the hoop,
+in its fall, will rest upon those portions of their poles
+that give the highest counts.</p>
+
+<p>Catlin describes a similar game played by the Mandans,
+though their pole is a single piece of wood, as is
+that of the Mohaves and Yumas, both of whom have the
+same game.</p>
+
+<p>The taboo is in existence in all its force among the
+Navahoes. The most singular of these is that which forbids
+a man ever to look upon the face of his mother-in-law.
+Among civilized people it is a standard subject
+for rude jesting, this relationship of the mother-in-law,
+but with the Navahoes, the white man's jest is a subject
+of great earnestness. Each believes that serious
+consequences will follow if they see each other; hence, as
+it is the custom for a man to live with his wife's people,
+constant dodging is required, and the cries of warning,
+given by one or another of the family to son or mother-in-law,
+are often heard. I was once photographing the
+family of Manuelito, the last great war-chief of the
+Navahoes. The widow of the chief, her two daughters,
+their husbands and children, made up the group.<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span>
+But there was no getting of them together. I would
+photograph the mother with her daughters and grandchildren,
+but as soon as I called for the daughters'
+husbands, the mother "slid" out of sight, and when I
+wished for her return, the men disappeared.</p>
+
+<p>Then, too, a Navaho will never touch fish, much less
+eat it. According to one of the shamans, the reason for
+this is, that some of their ancestors were once turned
+into fish in the San Juan River, and, were they to eat
+fish, they might thus become cannibals, and eat descendants
+of their own ancestors. As neither Matthews nor
+Stephen refers to this cause of the taboo, I merely give
+it for what it may be worth. The former tells of a white
+woman, who, in a spirit of mischief, threw a pan of water
+in which fish had been soaked over a young Navaho.
+He changed his clothes and bathed himself carefully, in
+order that no taint of the tabooed fish might remain
+upon him. I have had a great deal of fun by innocently
+offering candy in the form of fish to Navahoes. As
+they are fond of candy, it was a strong proof of the
+power of the taboo that they invariably refused to
+touch it.</p>
+
+<p>Superstition naturally forms a large part of the Navaho's
+thought. He believes in charms, amulets, fetishes,
+witchcraft, taboos, magic, and all the wondrous things
+he can conceive. His name for a personal fetish is <i>Bizha</i>,
+"his treasure, something he especially values; hence
+his charm, his amulet, his personal fetish, his magic
+weapon, something that one carries to mysteriously
+protect himself."</p>
+
+<p>The talisman or amulet for the gambler is a piece of
+fine turquoise, because Noholipi, a gambling god, who
+appears in their Origin Legend, was made successful<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span>
+always with a large piece of this precious stone.</p>
+
+<p>There are quite a number of medicine-men, or
+shamans, among the Navahoes, some good, others bad.
+It has been my privilege to know several who are men
+of dignity and character.</p>
+
+<p>Dr. Matthews, in writing of them, thus strongly expresses
+himself: "There are, among the Navahoes, charlatans
+and cheats who treat disease; men who pretend
+to suck disease out of the patient, and then draw from
+their own mouths pebbles, pieces of charcoal, or bodies
+of insects, claiming that these are the disease which
+they have extracted. But the priests of the great rites
+are not to be classed with such. All of these with
+whom the writer is acquainted are above such trickery.
+They perform their ceremonies in the firm conviction
+that they are invoking divine aid, and their calling
+lends dignity to their character." Of Hatali Natloi,
+the smiling chanter, he says: "He would be considered
+a man of high character in any community. He is
+dignified, courteous, kind, honest, truthful, and self-respecting."</p>
+
+<p>This is the universal testimony of all who know this
+class of men with reasonable intimacy. Though the
+white man may believe the performances of a shaman
+ridiculous or superstitious, that need not interfere with
+his respect and esteem.</p>
+
+<p>To understand this subject aright, one must clearly
+apprehend the Indian meaning of the terms "medicine,"
+and "medicine-men." Oftentimes the latter are
+called priests, sometimes thaumaturgists, oftener shamans,
+and, of course, by all unknowing white men are
+unhesitatingly denounced as frauds and humbugs. Now
+to the Indian all things that work injury to him are<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span>
+bad medicine. If you write his name (or any scrawl
+he cannot understand) on a piece of paper and look at
+it solemnly and then at him, at the same time shaking
+your head, you can persuade him into the belief that it
+is "bad medicine." Owen Wister recently wrote in one
+of the popular magazines an interesting story, the
+whole plot of which was based upon his knowledge of
+this fact.</p>
+
+<p>With the Navaho it is "bad medicine" to touch an
+achindee hogan (or house). When a person dies within
+a house, the rafters are tumbled over the body, and the
+whole set on fire. After that it would be exceeding
+"bad medicine" for a Navaho to go near the spot, or
+touch a piece of wood belonging to that hogan; for the
+spirit (the achindee) is supposed to remain in the
+locality, and he resents any undue intrusion into his
+domain. Before I was aware of the custom and feeling,
+I camped near an abandoned and partially burned
+hogan. When I sent my Navaho man to it for wood
+for a fire, he went half a mile away into the mountain
+and stayed there. I was unable to understand his feeling,
+but later I learned that except under the pangs of
+direst hunger, he would never have touched a morsel
+of food prepared over a fire in which wood from the
+achindee hogan had been used.</p>
+
+<p>Medicine-men are often used as instruments for the
+working of private revenge. Cowards are to be found
+among Indians as among white men. Among white
+men these despicable wretches attack their foes through
+the columns of newspapers or in the pages of magazines,
+while among the former they call in the services of a
+medicine-man. This hired charlatan then either directly
+or by proxy works upon the fears of the man he is hired<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span>
+to injure. Sometimes he actually poisons or otherwise
+harms him under pretence of protecting him. But the
+Indian is dreadfully superstitious, and to work upon his
+mind is easy, and he soon imagines himself to be sick.</p>
+
+<p>For the cure of disease the better class of Navaho
+shamans have a system of chanting, praying, dancing,
+bathing, sweating, etc., that Dr. Matthews has fully described
+in the United States Bureau of Ethnology
+reports. The complexity of these ceremonies cannot
+be comprehended or conceived by those whose knowledge
+of the Indian is superficial and casual.</p>
+
+<p>If, however, a shaman makes himself unpopular, or
+fails to cure in several successive cases, or earns the
+enmity of a treacherous shaman foe, he is liable to be
+accused of witchcraft, and if a sufficient number of the
+people can be made to believe the charge he is speedily
+done away with. One of the shamans made famous by
+Dr. Matthews was recently killed on account of his
+harsh and tyrannical manner. He was accused of
+witchcraft and shot. Hence it will be seen that the
+Navaho is not yet perfect&mdash;any more than his white
+brother. No, indeed!</p>
+
+<p>There are other points in which he is similar to his
+brother of the white skin. Some years ago I journeyed
+in a wagon with an old Arizona pioneer, Franklin French,
+from Winslow, on the line of the Santa F&eacute;, through the
+Hopi country, the Mormon town of Tuba City, past the
+Navaho settlements of Willow Springs, Echo Reef, etc.,
+to Lee's Ferry of the Colorado River.</p>
+
+<p>Beyond Willow Springs we camped one night, and I
+went to a Navaho hogan to purchase corn and vegetables
+for ourselves, and feed for the horses. Everything was
+six prices too high, but the Navahoes knew I was in<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span>
+need of their articles and raised the prices accordingly.
+It is not only the white man that understands the principle
+of "cornering the market." We compromised,
+however, and, after a hearty supper and a chat around
+the camp-fire, I rolled myself up in my blankets ready
+to sleep until called for breakfast in the morning.</p>
+
+<p>But what a babel of confusing and distressing sounds
+it was that awakened me! Surely we must be beset by
+a band of marauding Navahoes, bent on murdering us!
+No; it was only a wordy fight between my driver and
+three Navaho women, who had come to demand compensation
+for depredations committed in their corn-field
+by our horses. Hobbled, and turned loose, they had
+discovered somehow, during the night, that on Echo
+Reef were corn and other good fodder to be had in the
+place of the scant feed offered below; so, following their
+noses, they had wandered into corn-fields and melon-patches
+to their own delectation, but the manifest injury
+of the crops. What was to be done about it? French
+was advising that the Navahoes imitate the example of
+the Hopis and cut off a portion of the ear of each offending
+animal, but the women angrily laughed him to scorn
+and vociferously demanded <i>cinquo pesos</i> for the damage.
+These were not forthcoming, but I urged the squaws on,
+telling them to insist that the hoary-headed old miser
+pay them their just demands, and informing them, in
+purest English, of the opinions French had expressed
+regarding them, as a people, the night before. The
+aborigines didn't quite know what to make out of my
+fluent verbosity, and French at last impatiently turned
+to me and told me there'd be a "pretty general monkey
+and parrot time started here pretty quick, if I didn't let
+up, and that'll be follered by a pretty tall foot-race<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span>
+between us two, in which you'll be 'way off in the lead."
+So we compromised with our dusky visitors by inviting
+them to eat up the remnants of our breakfast, and
+then carry away a little coffee and sugar. The only
+thing I am now afraid of is that, at the next visit I make
+them, they will privately and stealthily, under the cover
+of night, lead our steeds into the forbidden fields, and
+encourage them in their thefts, in order that they may
+enjoy another "compromise."</p>
+
+<p>Primitive peoples at an early date felt the desire for
+personal adornment. With the Navaho this found
+expression in painting the body with various colored
+ochres or clays, in fashioning garments out of
+the skins of animals, in wearing head-dresses and
+other fantastic ornaments made from feathers, and in
+necklaces, bracelets, anklets, and wristlets made of
+small flint arrowpoints, or of the dried seeds of
+juniper, pinion, and other plants, or of bones. Later
+they secured beads of shell, turquoise, and coral by
+barter.</p>
+
+<p>But nearly all this primitive decoration received a
+rude shock of displacement when the Mexican colonist
+came upon the scene, with his iron, copper, and silver
+adornments glittering in the sunlight. From coveting,
+the Navaho took to possessing by fair means or foul.
+He would barter his skins or other native possessions
+for the precious metals, using brass and copper for the
+making of ornaments, and iron for tipping his arrows.
+Silver, however, has never lost its charm for him. The
+Mexican vaquero, trapped out in the glittering metal,
+has ever been his ideal of personal adornment, and he
+retains it to this day. Silver is the only coin they care
+to accept, though the better educated now know the<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span>
+superior value of gold.</p>
+
+<p>There are some clever, skilful silversmiths among
+them&mdash;peshlikais, as they call themselves. In crucibles
+of their own manufacture they melt the precious
+metal, using a crude and primitive blast furnace, with
+charcoal as fuel, and the molten silver is then poured
+into moulds which they have shaped out of sandstone
+or other rock. They understand the art of uniting two
+pieces of metal together, for many of their ornaments
+are hollow and globular, originally made in two parts
+and then joined. Scarcely a man or woman of any
+standing in the tribe does not possess a home-manufactured
+necklace of silver beads or articles of some design,&mdash;a
+finger ring or two, one or more bracelets, and
+sometimes a pair of ear pendants. Above all they covet
+the belt with large silver disks. Each of these disks
+is made of two or more silver dollars, melted and run
+into a flat mould. This thick sheet is then hammered
+out to the required size and shape, which is either oval
+or circular, and chased with small tools. The border
+is generally filleted and the edges scalloped. When
+finished each disk has a value of twice its original cost
+in coin silver. Sometimes a belt will contain eight or
+nine disks and a buckle, which cannot be bought for less
+than thirty-six to forty dollars. This, too, is actual cost
+price. If the Navaho doesn't care to part with it, an
+extra five or ten dollars, or even more, is required to
+induce him to let it go.</p>
+
+<p>In addition to these objects of personal adornment,
+many of the more wealthy have silver bridles. The
+bridle itself is made of leather or woven horsehair, and
+then the silver strips and bars, artistically chased and
+decorated, are placed and fastened on the headstall.<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span>
+Silver buttons of pretty and tasty design are commonly
+used on gaiters and moccasins. These are made
+from beaten coins, twenty-five and fifty-cent pieces, and
+the obverse side is often found in its original state as
+stamped in the United States or Mexican mint.</p>
+
+<p>The bracelets are of various designs, sometimes
+simple round circlets; other times the silver is triangular,
+but the most common shape is a flat band, on the
+outer side of which chasings and gravings are made.
+These bracelets are made so that they can be slipped
+sideways over the wrist. These and all the other articles
+mentioned are worn equally by women and men.</p>
+
+<p>The finger rings are often adorned with a rude setting
+of turquoise or garnet. The former is found in various
+parts of New Mexico, and on their reservation they dig
+garnets, spinel rubies, jacinths, peridots, opals, smoky
+topaz, and crystal spar in large quantities. From the
+Petrified Forest they obtain jasper, carnelian, chalcedony,
+agate, and amethyst. All these objects are rudely
+polished and shaped, and used on rings, ear pendants,
+or necklaces.</p>
+
+<p>It has been stated that the Navaho is exceedingly
+superstitious about making or allowing to be made any
+representation of a snake, and that on one occasion a
+silversmith who offended by beginning to make a bracelet
+of rattlesnake design was cruelly beaten, his
+workshop demolished, and the hated emblem destroyed.
+This may be true, but I have ridden all over the Navaho
+reservation wearing both a rattlesnake ring and bracelet,
+and have had several made for me, on different parts
+of the reservation, by different peshlikais. I am now
+wearing a ring of rattlesnake design made by a Navah
+silversmith and given to me with this thought as<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span>
+explained to me by the donor: "The snake watches and
+guards for us our springs and water-courses. Water
+is the most precious thing we possess in the desert. I
+make for you this ring in the form of a snake, that the
+power that guards our most precious thing may always
+guard you."</p>
+
+<div class="figcenter"><a id="leve"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image32l.jpg" width="272" height="343" alt="Wife of Leve Leve, Wallapai Chief." />
+    <p class="center"><span class="smcap">Wife of Leve Leve, Wallapai Chief.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="march"></a>
+    <img class="border" src="images/image32r.jpg" width="272" height="341" alt="The March of the Antelope Priests, Oraibi, 1902." />
+    <p class="center"><span class="smcap">The March of the Antelope Priests, Oraibi, 1902.</span></p>
+  </div>
+</div>
+
+<p>I wore this ring when unfortunately I was bitten by
+a rattlesnake at Ph&#339;nix, in February, 1902; but as I
+speedily recovered, I am satisfied that my Navaho friend
+will insist that it was the ring and its virtues that kept
+me from sudden death, and that hastened my complete
+recovery.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p>
+
+<p>A most interesting settlement of Navahoes is that of
+To-hatch-i, or Little Water, some forty miles northwest
+of Gallup, New Mexico. Here I was invited by Mrs.
+E. H. De Vore, the teacher of the government school.
+The drive is over an interesting country, part of
+which is covered by junipers and cedars, and where the
+road winds around strangely and fantastically sculptured
+rocks as it reaches the great Navaho plateau.</p>
+
+<p>The major portion of the Navahoes were kind and
+hospitable and greeted me cordially. The day after my
+arrival I was talking with Hosteen Da-&auml;-zhy about the
+other Indian tribes I had visited, when suddenly the
+thought came to me which I immediately expressed:
+"When I go to my friends the Hopis and Acomas and
+Zunis they always know I am weary and tired with my<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span>
+long journey across the sandy desert, and they have
+their women prepare a bowl of "tal-a-wush" and cool
+and refresh me by shampooing my head." Talawush
+is the Navaho for the root of the amole (soap-root),
+which, macerated and then beaten up and down in a bowl
+of water, produces a delicious lather, which, for a shampoo,
+has no equal.</p>
+
+<p>In a moment, as though grieved by his thoughtlessness
+and want of hospitality, Da-&auml;-zhy called to his
+oldest daughter, and bade her prepare some talawush
+to give me a shampoo. The woman muttered some
+protest,&mdash;"it was enough to wash her own husband's
+head without having to wash mine,"&mdash;but her father
+sternly rebuked her for her want of courtesy to the
+stranger. In a short time the preparations were all
+made. I sent to Mrs. De Vore and borrowed a couple
+of towels, and then in the shade outside knelt down with
+my head over a large bowl full of the refreshing suds.
+Very gently at first, and afterwards more vigorously,
+the good woman lathered my head&mdash;and oh, how cooling
+and soothing it was!&mdash;while her sister and the interpreter
+stood by and laughed. Then Hosteen himself
+came and laughed at the droll remarks of his daughter.
+This general laughter called others, and by and by
+Mrs. De Vore and her sister could not resist the temptation
+to come and see what all the fun was about. Just
+as they sat down, close by, my gentle manipulator was
+saying: "Navaho men have hair only on the top of their
+heads, but you have hair also on the bottom [my beard].
+Shall I also put talawush on the bottom hair as well as
+the top?" Laughingly I bade her put it everywhere
+she liked, and just as my mouth was at its widest she
+brought up a handful of suds and filled it full. Of<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span>
+course I half choked, and this only made the laugh
+greater than ever, for, with the greatest coolness and
+sly nonchalance she exclaimed: "It is a good thing
+that you got a mouthful. White men need to have
+their mouths washed out pretty often!"</p>
+
+<p>And what a delightful sensation the whole operation
+gave one! It was refreshing beyond description, and,
+for days after, my hair was as silky and soft as that of
+a child.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span></p>
+
+
+
+
+<h2><a name="ChX." id="ChX."></a>CHAPTER X<br />
+<small>THE NAVAHO AS A BLANKET WEAVER</small><a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></h2>
+
+
+<p><span class="dropcap">W</span><span class="smcap">hen</span> the Spaniard came into Arizona and New
+Mexico three hundred and fifty years ago, he
+found the art of weaving in a well-advanced stage
+among the domestic and sedentary Pueblo Indians, and
+the wild and nomad Navahoes. The cotton of these
+blankets was grown by these Arizona Indians from
+time immemorial, and they also used the tough fibres
+of the yucca, and agave leaves, and the hairs of various
+wild animals, either separately or with cotton. Their
+processes of weaving were exactly the same then as
+they are to-day, there being but slight differences
+between the methods followed before the advent of the
+whites and after. Hence, in a study of Indian blanketry,
+as it is made even to-day, we are approximating nearly
+to the pure aboriginal methods of pre-Columbian times.</p>
+
+<p>Arch&aelig;ologists and ethnologists generally presume
+that the art of weaving on the loom was learned by the
+Navahoes from their Pueblo neighbors. All the facts
+in the case seem to bear out this supposition. Yet, as
+is well known, the Navahoes are a part of the great
+Athabascan family, which has scattered, by separate
+migrations, from Alaska into California, Arizona, and
+New Mexico. Many of the Alaskans are good weavers,
+and according to Navaho traditions, their ancestors,<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span>
+when they came into the country, wore blankets that
+were made of cedar bark and of yucca fibre. Even in
+the Alaska (Thlinket) blankets, made to-day of the
+wool of the white mountain-goat, cedar bark is twisted
+in with the wool of the warp. Why, then, should not
+the Navaho woman have brought the art of weaving,
+possibly in a very primitive condition, from her original
+Alaskan home? That her art, however, has been improved
+by contact with the pueblo Hopi, and other
+Indians, there can be no question, and, if she had a
+crude loom, it was speedily replaced by the one so long
+used by the Pueblo. Where the Pueblo weaver gained
+her loom we do not know, whether from the tribes of
+the South, or by her own invention. But in all practical
+ways the primitive loom was as complete and perfect
+at the Spanish conquest as it is to-day.</p>
+
+<p>Any loom, to be complete, must possess certain
+qualifications. As Professor Mason has well said: "In
+any style of mechanical weaving, however simple or
+complex, even in darning, the following operations are
+performed: First, raising and lowering alternately
+different sets of warp filaments to form the 'sheds';
+second, throwing the shuttle, or performing some operation
+that amounts to the same thing; third, after inserting
+the weft thread, driving it home, and adjusting it by
+means of the batten,&mdash;be it the needle, the finger, the
+shuttle, or a separate device."</p>
+
+<p>The frame is made of four cottonwood or cedar poles
+cut from the trees that line the nearest stream or grow
+in the mountain forests. Two of these are forked for
+uprights, and the cross beams are lashed to them above
+and below. Sometimes the lower beam is dispensed
+with, and wooden pegs driven into the earth are used<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span>
+instead. The frame ready, the warp is arranged on
+beams, which are lashed to the top and bottom of the
+frame by means of a rawhide or horsehair riata (our
+Western word "lariat" is merely a corruption of <i>la riata</i>).
+Thus the warp is made tight and is ready for the nimble
+fingers of the weaver. Her shuttles are pieces of
+smooth, round stick upon the ends of which she has
+wound her yarn, or even the small balls of yarn are
+made to serve this purpose. By her side is a rude
+wooden comb with which she strikes a few stitches into
+place, but when she wishes to wedge the yarn of a
+complete row&mdash;from side to side&mdash;of weaving, she
+uses for the purpose a flat, broad stick, one edge of
+which is sharpened almost to knife-like keenness. This
+is the "batten." With the design in her brain her busy
+and skilful fingers produce the pattern as she desires it,
+there being no sketch from which she may copy. In
+weaving a blanket of intricate pattern and many colors
+the weaver finds it easier to open the few warp threads
+needed with her fingers and then thrust between them
+the small balls of yarn, rather than bother with a shuttle,
+no matter how simple.</p>
+
+<p>But before blankets can be made the wool must be
+cut from the backs of the sheep, cleaned, carded, spun,
+and dyed. It is one of the interesting sights of the
+Southwest region to see a flock of sheep and goats
+running together, watched over, perhaps, by a lad of
+ten or a dozen years, or by a woman who is ultimately
+to weave the fleeces they carry into substantial blankets.
+After the fleece has been removed from the sheep the
+Navaho woman proceeds to wash it. Then it is combed
+with hand cards&mdash;small flat implements in which wire
+teeth are placed&mdash;purchased from the traders. (These<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span>
+and the shears are the only modern implements used.)
+The dyeing is sometimes done before spinning, generally,
+however, after. The spindle used is of the simplest
+character&mdash;merely a slender stick thrust through a
+circular disk of wood. In spite of the fact that the
+Navahoes have seen the spinning-wheel in use by the
+Mexicans and the Mormons, who, at Tuba City, live
+practically as their neighbors, they have never cared
+either to make or steal them. Their conservatism preserves
+the ancient, slow and laborious method. Holding
+the spindle in the right hand, the point of the short
+end below the balancing disk resting on the ground,
+and the long end on her knee, the spinner attaches the
+end of her staple close to the disk, and then gives the
+spindle a rapid twirl. As it revolves she holds the yarn
+out so that it twists. As it tightens sufficiently she
+allows it to wrap on to the spindle, and repeats the
+operation until the spindle is full. The spinning is done
+loosely or tightly according to the fineness of weave
+required in the blanket. There are practically four
+grades of blankets made from native wool, and it must
+be prepared suitably for each grade. The coarsest is,
+of course, the easiest spun. This is to make the common
+blankets. These seldom have any other color
+than the native gray, white, brown, and black, though
+occasionally streaks of red or some other color will be
+introduced. The yarn for these is coarse and fuzzy,
+and nearly a quarter of an inch in diameter. The next
+grade is the extra common. The yarn for this must
+be a little finer, say twenty-five per cent. finer, and is
+generally in a variety of colors. The third grade is the
+half fancy, and this is closer woven yarn, and the colors
+are a prominent feature of the completed blankets.<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span>
+These half-fancy blankets are those generally offered for
+sale as the "genuine" Navaho material, etc., and, were
+the dyes used of native origin, this designation would
+be correct. Unfortunately, in by far the greater number
+of them, aniline dyes are used, and this, by the wise
+purchaser, is regarded as a misfortune. The next grade
+is the native wool fancy. These are comparatively
+rare blankets, as the yarn must be woven very tightly,
+and the weaving also done with great care. The highest
+grade that one will ordinary come in contact with
+is the Germantown. This style of blanket is made
+entirely of purchased Germantown yarn, which has
+almost superseded the native wool fancy, as, to the
+ordinary purchaser, a Germantown yarn blanket looks
+so much better than one made from its Navaho counterpart.
+The yarn is of brighter colors&mdash;necessarily so,
+owing to the wonderful chromatic gamut offered by
+the aniline dyes; it is spun more evenly (not necessarily
+more strongly, and, indeed, as a matter of fact, is far
+less strong), and (to the Indian) is much less trouble
+to procure. Then, too, when woven, owing to its good
+looks, it sells for more than the native wool fancy, upon
+which so much more work has had to be put. Hence
+Madam Navaho, being no fool, prefers to make what
+the people ask for, and "Germantowns" are turned out
+<i>ad libitum</i>.</p>
+
+<p>But, to the knowing, there is still a higher grade of
+blanket. This is not, as one expert (<i>sic</i>) would have
+it, an attempted copying of ancient blankets, but a continuation
+of an art which he declares to be lost. There
+are several old weavers who preserve in themselves all
+the old and good of the best days of blanket weaving.
+They use native dyes, native wool,&mdash;with bayeta when<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span>
+they can get it,&mdash;and they spin their wool to a tension
+that makes it as durable as fine steel. They weave
+with care, and after the old fashions, following the
+ancient shapes and designs, and produce blankets that
+are as good as any that were ever made in the palmiest
+days of the art. Such blankets take long in weaving,
+and are both rare and expensive. I have just had one
+of these fine blankets made (January, 1903), and in
+every sense of the word it is equal to any old blanket I
+ever saw.</p>
+
+<p>The common blankets and the extra common are
+sold by the pound, the price, of course, varying, and of
+late years steadily increasing. Half-fancy blankets are
+generally sold by the piece, and vary in price according
+to the harmony of the colors, the fineness of the weave,
+and the striking characteristics of the design. This is
+also true of native wool fancy, the price being determined
+by the Indian according to her notions of the length
+of the purchaser's purse. On the other hand, Germantown
+yarn having a fixed purchasable price, the blankets
+made from it are to be bought by the pound.</p>
+
+<p>These remarks, necessarily, refer to the original purchases
+from the Indian. There are no general rules of
+purchase price followed by traders, dealers, or retail
+salesmen.</p>
+
+<p>In the original colors, as I have already shown, there
+are white, brown, gray, and black, the last rather a
+grayish-black, or, better still, as Matthews describes it,
+rusty. He also says: "They still employ to a great
+extent their native dyes of yellow, reddish, and black.
+There is good evidence that they formerly had a blue
+dye; but indigo, originally introduced, I think, by the
+Mexicans, has susperseded this. If they, in former<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span>
+days, had a native blue and a native yellow, they must
+also, of course, have had a green, and they now make
+green of their native yellow and indigo, the latter being
+the only imported dye-stuff I have ever seen in use
+among them.... The brilliant red figures in their finer
+blankets were, a few years ago, made entirely of bayeta,
+and this material is still (1881) largely used. Bayeta
+is a bright scarlet cloth with a long nap, much finer in
+appearance than the scarlet strouding which forms
+such an important article in the Indian trade of the
+North."</p>
+
+<p>This bayeta or baize was unravelled, and the Indian
+often retwisted the warp to make it firmer than originally,
+and then rewove it into his incomparable blankets.</p>
+
+<p>From information mainly gained by Mr. G. H. Pepper,
+of the American Museum of Natural History, during
+his three years' sojourn with the Navahoes as head of
+the Hyde Exploring Expedition, I present the following
+accounts of their native dyes. From the earliest
+days the Navahoes have been expert dyers, their colors
+being black, brick-red, russet, blue, yellow, and a
+greenish-yellow akin to the shade known as old gold. To
+make the black dye three ingredients are used; viz.,
+yellow ochre, pinion gum, and the leaves and twigs of
+the aromatic sumac (<i>Rhus aromatica</i>). The ochre is
+pulverized and roasted until it becomes a light brown,
+when it is removed from the fire and mixed with an
+equal amount of pinion gum. This mixture is then
+placed on the fire, and as the roasting continues it first
+becomes mushy, then drier and darker, until nothing
+but a fine black powder is left. In the meantime the
+sumac leaves and twigs are being boiled, five or six
+hours being required to fully extract the juices. When<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span>
+both are somewhat cooled they are mixed, and almost
+immediately a rich bluish-black fluid is formed.</p>
+
+<p>For yellow dye the tops of a flowering weed (<i>Bigelovia
+graveolens</i>) are boiled for several hours until
+the liquid assumes a deep yellow color. As soon as
+the dyer deems the extraction of the color juices nearly
+complete, she takes some native alum (<i>almogen</i>) and
+heats it over the fire, and, when it becomes pasty,
+gradually adds it to the boiling decoction, which slowly
+becomes of the required yellow color.</p>
+
+<p>The brick-red dye is extracted from the bark and
+roots of the sumac, and ground black alder bark, with
+the ashes of the juniper as a mordant. She now immerses
+the wool and allows it to remain in the dye
+from half an hour to an hour.</p>
+
+<p>Whence come the designs incorporated by these
+simple weavers into their blankets, sashes, and dresses?
+In this, as in basketry and pottery, the answer is found
+in nature. Indeed, many of their textile designs suggest
+a derivation from basketry ornamentation (which
+originally came from nature), "as the angular, curveless
+figures of interlaying plaits predominate, and the principal
+subjects are the same&mdash;conventional devices
+representing clouds, stars, lightning, the rainbow, and
+emblems of the deities. But these simple forms are
+produced in endless combination and often in brilliant,
+kaleidoscopic grouping, presenting broad effects of
+scarlet and black, of green, yellow, and blue upon
+scarlet, and wide ranges of color skilfully blended upon
+a ground of white. The centre of the fabric is frequently
+occupied with tessellated or lozenge patterns
+of multi-colored sides, or divided into panels of
+contrasting colors in which different designs appear; some<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span>
+display symmetric zigzags, converging and spreading
+throughout their length; in others, bands of high color
+are defined by zones of neutral tints, or parted by
+thin, bright lines into a checkered mosaic, and in many
+only the most subdued shades appear. Fine effects are
+obtained by using a soft, gray wool in its natural state,
+to form the body of the fabric in solid color, upon
+which figures in orange and scarlet are introduced; also
+in those woven in narrow stripes of black and deep
+blue, having the borders relieved in bright tinted
+meanders along the sides and ends, or with a central
+colored figure in the dark body, with the design
+repeated in a diagonal panel at each corner.</p>
+
+<p>"The greatest charm, however, of these primitive
+fabrics, is the unrestrained freedom shown by the
+weaver in her treatment of primitive conventions. To
+the checkered emblem of the rainbow she adds sweeping
+rays of color, typifying sunbeams; below the many-angled
+cloud group, she inserts random pencil lines of
+rain; or she softens the rigid meander, signifying lightning,
+with graceful interlacing, and shaded tints. Not
+confining herself alone to these traditional devices, she
+invents her own methods to introduce curious, realistic
+figures of common objects,&mdash;her grass brush, wooden
+weaving fork, a stalk of corn, a bow, an arrow, or a
+plume of feathers from a dancer's mask. Thus, although
+the same characteristic styles of weaving and
+decoration are general, yet none of the larger designs
+are ever reproduced with mechanical exactness; each
+fabric carries some distinct variation, some suggestion
+of the occasion of its making, woven into form as the
+fancy arose."</p>
+
+<p><span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span></p>
+
+<p>I have thus quoted from an unpublished manuscript
+of one of the greatest Navaho authorities of the United
+States&mdash;Mr. A. M. Stephen&mdash;in order to confirm my
+own oft-repeated and sometimes challenged statements
+that the Navaho weaver finds in nature her designs, and
+that in most of her better blankets there is woven "some
+suggestion of the occasion of its making."</p>
+
+<p>This imitative faculty is, <i>par excellence</i>, the controlling
+force in aboriginal decoration so far as I know the
+Amerind of the Southwest.</p>
+
+<p>With many of the younger women, submission to the
+imitative faculty in weaving is becoming an injury instead
+of a blessing. Instead of looking to nature for
+their models, or finding pleasure in the religious symbolism
+of the older weavers, they have sunk into a lazy,
+apathetic disregard, and they slavishly and carelessly
+imitate the work of their elders. This is growingly
+true, I am sorry to say, with both basket makers and
+blanket weavers. On my recent trips I have come in
+contact with many fair specimens, both in basketry and
+blanketry, and when I have asked for an explanation of
+the design the reply has been: "Me no sabe! I make
+'em all same old basket, or all same old Navaho blanket."
+Here is perversion of the true imitative faculty which
+sought its pure and original inspiration from nature.</p>
+
+<p>It will not be out of place here to correct a few general
+misapprehensions in regard to the older and more valuable
+Navaho blankets. These erroneous ideas are
+partly the result of the misstatements of an individual
+who sought thereby to enhance the value of his own
+collection.</p>
+
+<p>It is true that good bayeta blankets are comparatively
+rare, but they are far more common than he would have
+his readers believe. The word "bayeta" is nothing but<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span>
+the simple Spanish for the English baize, and is spelled
+bayeta, and not "balleta" or "vayeta." It is a bright
+red baize with a long nap, made especially in England
+for Spanish trade (not Turkish, as this "expert" claims),
+and by the Spanish and Mexicans sold to the Indians.
+Up to as late as 1893 bayeta blankets were being made
+plentifully. Since then comparatively few have been
+made. The bayeta was a regular article of commerce,
+and could be purchased at any good wholesale house in
+New York. It was generally sold by the rod, and not by
+the pound. The duty now is so high that its importation
+is practically prohibited, it being, I believe, about sixty
+per cent. And yet I am personally acquainted with
+several weavers who will imitate perfectly, in bayeta, any
+blanket ever woven, and that the native dyes for other
+colors will be used. We are told that an Indian woman
+will not take the time to weave blankets such as were
+made in the olden time. I have several that took nine,
+twelve, and thirteen months to make, and if the pay is
+good enough any weaver will work on a blanket a year,
+or even two years, if necessary. The length of time
+makes no difference, as several traders in Indian blankets
+can vouch. Indeed, it would be quite possible to obtain
+the perfect reproduction of any blanket in existence,
+which would be satisfactory to any board of genuine
+experts, the only differences between the new and the
+ancient blankets being those inseparable from newness
+and age.</p>
+
+<p>While bayeta blankets are not common by any means,
+they aggregate many scores in the mass, and are to be
+found in many collections, both East and West. It is
+a difficult matter to even suggest in a photograph or an
+engraving any idea of the beauty and charm of one of<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span>
+these old Navaho blankets.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="hogan">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image33a.jpg" width="450" height="359" alt="An aged Navaho and her Hogan." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">An Aged Navaho and her Hogan.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="family">
+<img class="border" style="margin-bottom: 1em;" src="images/image33b.jpg" width="450" height="356" alt="Navaho Family and Hogan in the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Navaho Family and Hogan in the Painted
+Desert.</span></p>
+
+<p>It will be observed that I have written as if the major
+portion of the weaving of Navaho blankets was done
+by the women. Dr. Matthews, however, writing in or
+before 1881, says that "there are ... a few men who
+practise the textile art, and among them are to be found
+the best artisans of the tribe." Of these men but one
+or two are now alive, if any, and I have seen one only
+who still does the weaving.</p>
+
+<p>In late years a few Navaho weavers have invented
+a method of weaving a blanket both sides of which are
+different. The Salish stock of Indians make baskets
+the designs of which on the inside are different from
+those on the outside, but this is done by a simple process
+of imbrication, easy to understand, which affords
+no key to a solution of the double-faced Navaho blanket.
+I have purchased two or three such blankets, but as yet
+have not found a weaver who would show me the process
+of weaving. Dr. Matthews thinks this new invention
+cannot date farther back than 1893, as prior to that
+time Mr. Thomas V. Keam, the oldest trader with the
+Navahoes, had never seen one. Yet one collector declares
+he had one as far back as fifteen years ago.</p>
+
+<p>In addition to the products of the vertical loom the
+Navaho and also the Pueblo women weave a variety of
+smaller articles of wear, all of which are remarkable for
+their strength and durability as well as for their striking
+designs.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span></p>
+
+
+
+
+<h2><a name="ChXI." id="ChXI."></a>CHAPTER XI<br />
+<small>THE WALLAPAIS</small></h2>
+
+
+<p><span class="dropcap">I</span><span class="smcap">t</span> is hard to conceive of a people, numbering nearly
+a thousand souls, lodged within the borders of the
+United States, of whom nothing has been written. The
+only references to the Wallapais are to be found in
+the casual remarks of travellers or soldiers, and later, the
+agent's reports to the Commissioner of Indian Affairs.
+Perhaps the earliest reference to them is in Padre Garc&eacute;s'
+Diary, where, in describing the Mohaves, he says the
+Wallapais (spelling the name Jaguallapais) are their
+enemies on the east. Then, on leaving the Mohaves
+and journeying east, he himself reaches the tribe in the
+neighborhood of where the town of Kingman now
+stands. Six miles northwest of Kingman are located
+Beale's Springs, which pour forth the best supply of
+water in the whole region; hence it was natural that the
+Wallapais should have established their homes near it.
+In the Wallapai Origin Legend the story of their dispersion
+to this region is told. The Wallapai Mountains are
+close by, a few miles to the southeast, and from the
+pines of these mountains they get their name; "Wal-la,"
+tall pine; "pai," people,&mdash;the people of the tall pine.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p>
+
+<p>Garc&eacute;s says the people received him hospitably and
+"conducted themselves with me as comported with the
+affection that I had shown toward them." Their dress<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span>
+was antelope skins and "some shirts of Moki," doubtless
+the cotton woven shirts of these primitive weavers.</p>
+
+<p>Lieutenant Ives, in his interesting report of his early
+explorations in this region, describes the Wallapais in
+Peach Springs and Diamond Canyons, another of their
+favored locations, and Captain Bourke in his "On the
+Border with Crook" makes passing mention of them.</p>
+
+<p>On January 4, 1883, President Arthur decreed the
+following as their reservation:&mdash;</p>
+
+<blockquote>
+
+<p>"It is hereby ordered that the following-described tract of
+country situated in the Territory of Arizona be, and the same is
+hereby, set aside and reserved for the use and occupancy of the
+Hualapai Indians, namely: Beginning at a point on the Colorado
+River five miles eastward of Tinnakah Spring; thence south
+twenty miles to crest of high mesa; thence south forty degrees
+east twenty-five miles to a point of Music Mountains; thence
+east fifteen miles; thence north fifty degrees east thirty-five
+miles; thence north thirty miles to the Colorado River; thence
+along said river to the place of beginning; the southern boundary
+being at least two miles south of Peach Spring, and the
+eastern boundary at least two miles east of Pine Spring. All
+bearings and distances being approximate.</p>
+
+<p style="text-align: right;">"<span class="smcap">Chester A. Arthur.</span>"</p>
+</blockquote>
+
+<p>Owing to the abundant supply of water at Beale's
+Springs the settlement there naturally became a
+stopping-place for all travel across that portion of
+Arizona. It was the favorite camping-place of the wagons
+travelling between Fort Mohave and Fort Whipple, near
+Ph&#630;nix. Johnson's and Gentile Springs also being in
+line, and the pass just below Kingman leading into the
+Sacramento Valley being the most natural outlet for a
+railway, the building of the Atlantic and Pacific, by which
+name the section of the great Santa F&eacute; transcontinental<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span>
+system which extends from Albuquerque, New Mexico,
+to Barstow, California, was originally known&mdash;found
+the Wallapais and at once put them in contact with the
+outside world and our civilization. Unfortunately the
+actual builders of a railway and their followers do not
+always represent the best elements of our civilization,
+and the meeting in this case was decidedly against the
+best interests of the Wallapais. Close proximity, also,
+to a border mining town, such as Kingman, has not
+tended to the elevation of the morals or ideals of the
+Wallapais, and in a short time many of those who resided
+near the railways became known for their degradation.
+The men yielded to the white men's vices and
+soon inducted their women into the same courses, so
+that for a long period of years the name Wallapai
+seemed to be almost synonymous with drunkenness,
+gambling, wild orgies, and the utmost degradation. In
+those days it was no uncommon sight to see as many as
+twenty men, women, and children lying around drunk
+in either Kingman or Hackberry, and I have personal
+knowledge of several cases where fathers took their
+daughters and sold them to white men, into a bondage
+infinitely worse and more degrading than slavery.</p>
+
+<p>Of late years this condition has been largely improved.
+When the government schools were established and a
+field matron sent to work with the Wallapais, new
+elements of our civilization were introduced to these
+unfortunates, and nobly they have responded. With few
+exceptions they are now industrious, sober, honest, and
+reliable.</p>
+
+<p>The Wallapais are of Yuman stock. In appearance
+they more nearly resemble the Mohaves found at Parker,
+on the reservation, than any other of the peoples in the<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span>
+immediate region. They have the same stout, sturdy,
+fleshy build, heavy faces, and general habits, though in
+many respects they are a different people. They regard
+the Havasupais as their cousins, and the speech of the
+two peoples is very similar. Indeed any person who
+can speak the one can easily be understood by one
+who speaks the other.</p>
+
+<p>According to their traditions, it was one of the mythical
+heroes of the Wallapais&mdash;Pach-i-tha-a-wi&mdash;who
+made the Grand Canyon. There had been a big flood
+and the earth was covered with water. No one could
+stir but Pach-i-tha-a-wi, and he went forth carrying a big
+knife he had prepared of flint, and a large, heavy wooden
+club. He struck the knife deep into the water-covered
+ground and then smote it deeper and deeper with his club.
+He moved it back and forth as he struck it further into the
+earth, until the canyon was formed through which all the
+water rushed out into the Sea of the Sunset. Then, as
+the sun shone, the ground became hard and solid as we
+find it to-day.</p>
+
+<p>In physical appearance the Wallapais are a far coarser
+and heavier type than the Navahoes. They are medium
+in height, small-boned, and fat. Their features are
+heavy and coarse. The nose is flat between the eyes
+and broad at the base, and the nostrils large, denoting
+good lung power and capacity. The septum is very large
+and heavy. The cheek-bones generally are high and
+prominent, and the chin well rounded, rather than square,
+like that of most of the Navahoes. Their shoulders are
+broad, with head set close in. Seldom is a long-necked
+man or woman seen. The upper lips are full and the
+under ones thick, with a slight droop at the corners.
+The eyes are large and limpid, brown or black, and<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span>
+capable of great seriousness or merry sparklings.
+The foreheads are narrow, rounding off on each side.
+The heads are round without any great fulness of the
+back regions. Most of them have good teeth, white
+and strong, though the use of white men's coffee, baking
+powder, and other demoralizing foods and drinks,
+have begun to work appreciable injury to them.</p>
+
+<p>The women generally wear their hair banged over
+the forehead, so that the eyebrows are almost covered,
+and the rest of the hair is cut off level with the shoulders,
+so that a well-combed head of hair falls heavily around
+the whole head, covering the major part of the cheeks
+and sides of the chin. I once made an interesting discovery
+in regard to this almost complete covering up of
+the face with the hair. I wished to make a photograph
+of a woman I had long known and been friendly with.
+As her eyes and face were scarcely distinguishable, I took
+the liberty of putting back the hair from her cheeks.
+She arose in anger, and for three years refused to speak
+or meet me. I had given to her the most serious insult
+a man could offer to a Wallapai woman. The hair is
+coarse, thick, and black, though after a shampoo with
+amole root it is silky and glossy. The men tie the
+"banda" around the forehead and seldom wear a hat
+except when in the towns of the white men.</p>
+
+<p>As a rule both men and women have sweet and soft
+voices, though a few are harsh and forbidding.</p>
+
+<p>The tattoo is common. The work is done with pins,
+and charcoal is rubbed in as the punctures are made.
+This gives a bluish-black appearance which is permanent.
+They also paint their faces in red, yellow, and
+black. The chief purpose of both tattooing and painting
+is to enhance their beauty, though there are times<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span>
+when the tattooing has a distinct significance.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="horseback">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image34a.jpg" width="450" height="356" alt="Navaho Woman on Horseback." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Navaho Woman on Horseback.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="winner">
+<img  class="border" style="margin-bottom: 1em;" src="images/image34b.jpg" width="450" height="354" alt="The Winner of the &quot;Gallo&quot; Race at Tohatchi." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">The Winner of the "Gallo" Race at Tohatchi.</span></p>
+
+<p>In school the boys and girls are slow but sure in their
+learning. They read, write, spell, and figure with accuracy
+and speed, and compare favorably with white
+children in the rapidity of their progress. Most of the
+schoolgirls are heavily built and coarse,&mdash;indeed, all but
+two children, the daughters of Bi-cha (commonly
+called Beecher), who are slim and slight.</p>
+
+<p>In another chapter I have explained the charge that
+Wallapai parents were unkind, even cruel to their
+children. That charge can no longer be maintained.
+They are kindness itself, as a rule, and from babyhood
+up the children receive all the care of which the parents
+deem them needful. Some of their babes are as chubby
+and pretty and sweet-tempered as any I have ever
+seen, and much fun have I had in photographing those
+who were especially attractive to me. One mother
+enjoyed my appreciation of her offspring and was most
+good-natured in yielding to my desire to often photograph
+her. The little one would coo and laugh and
+kick her little feet and legs in merriment, or go to
+sleep in my or her mother's arms, or even when standing
+up in her wicker cradle. When I hung her up upon
+the wall she soberly looked at me, but made no demonstration
+of fear. Her mother, however, looked to see
+what I was doing. I bade her gaze upon her child, and
+the merry laugh she gave would have been an astonishment
+to those who regard the Indian as dull, stolid,
+expressionless.</p>
+
+<p>Indeed one of the most laughing merry sprites it has
+ever been my good fortune to know is a Wallapai
+maiden of some eighteen years. Seldom is she seen
+any other way than smiling or cheerily laughing. She<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span>
+is a perfect witch for mischief and practical jokes, and is
+never so happy as when she can perpetrate one upon a
+white man whom she can trust. In that word "trust"
+lies the whole key to the demeanor of an Indian,
+either man, woman, or child, towards a white person.
+If you are trusted the whole inner life is left open as a
+clear page; if not, the book is closed, locked, sealed, and
+the key thrown away.</p>
+
+<p>I had long wished to photograph the Wallapais, but
+they had always objected. When I arrived at Kingman
+I sent Pu-chil-ow-a, the interpreter and policeman, to
+call a powwow. I sent an express invitation to the
+chiefs, Serum, Leve-leve, Sus-quat-i-mi, and Qua-su-la.
+Serum was away at Mineral Park with a band of Wallapais
+whose services he farms out to the mine owners,
+Leve-leve was sick and not expected to live, but Sus-quat-i-mi
+and Quasula would come.</p>
+
+<p>We were permitted to use the schoolhouse, and just
+about sunset I was busily engaged when there came a
+loud rap at the door. I hastened to open it, and there
+stood a dignified, well-built, slightly bearded, neatly
+dressed man, who smiled and bowed with dignity and
+courtesy. He wore a cap, and at first sight looked
+more like a retired sea-captain than anything, so I responded
+to his bow with the question as to what did I
+owe the honor of his visit.</p>
+
+<p>"Why, you sent for me!" he replied.</p>
+
+<p>"I sent for you? When?"</p>
+
+<p>Then he heartily laughed and exclaimed: "You no
+sapogi me? I'm Sus-quat-i-mi, Wallapai Charley."</p>
+
+<p>To say I was surprised was to put it mildly.</p>
+
+<p>Later on Quasula, Big Water (Ha-jiv-a-ha), Eagle
+Feather (Sa-ka-lo-ka), Acorn Flour (&#256;-t&#299;-na), Coyote<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span>
+Eating Fish-gut (Ka-ha-cha-va), and other leading men
+came, and we had quite an interesting meeting. I stated
+to them my object in coming: "There are many of
+your white brothers who live between the Great Waters
+of the Sunrise and Sunset who wish to know more of
+their red-faced brothers of the Painted Desert. I have
+come for years among you to find out and to tell them.
+When I speak of Quasula they ask me to tell what he
+looks like, and I tell them as well as I can, but if I
+could show them a sun-picture they would know so
+much better than my words make clear. So I wish you
+no longer to be as children and babes. I have made the
+sun-pictures of Navahoes, Hopis, Havasupais, Apaches,
+Pimas, Acomas, Paiutis, and others; why should I not
+make yours?"</p>
+
+<p>When they presented their superstitions, I reasoned
+against them, and finally Quasula settled the whole
+matter in my favor by rising and saying with great
+dignity: "We have heard our brother with the white
+face and black beard. He speaks in one way,&mdash;not in
+two ways at once. His words breathe truth. We need
+not fear the sun-picture. I will go to him to-morrow
+and he shall make as many sun-pictures of me and my
+family as he desires. I want him to be able to tell to
+our white brothers who live by the Sunrise Sea all he
+has learned of us. We are a poor, ignorant people, we
+are few and do not know much. The white men are
+many and they know as much as they are many. Let
+them send more people to teach us and our children
+and we will gladly welcome them. Some of our people
+have been bad. Bad white men have made them worse.
+We want the bad men to be kept away, but we will
+welcome good white men, and our children shall learn<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span>
+from them and be wise."</p>
+
+<p>Then Sus-quat-i-mi arose, and in heavy and somewhat
+pompous speech said: "Many years ago our
+white brother made my sun-picture at Peach Springs.
+He has eaten tunas, mescal, pinion nuts, and corn at my
+hawa. We have slept side by side under the same
+stars, and the same wind has played with his beard and
+my hair. I know him. He knows me. His words are
+straight. When he made my sun-picture he said it
+would do me no harm, and here I am, after several
+snows, and I am as well as ever. He shall make more
+sun-pictures of me to-morrow, and I will sing for him
+and dance the war-dance of my people."</p>
+
+<p>Big Water and the others followed and my aim was
+accomplished. Next morning we set forth,&mdash;Puchilowa,
+my friend and photographer, Mr. C. C. Pierce, of Los
+Angeles, and myself,&mdash;laden down with four cameras
+and an abundance of plates and films. We succeeded
+in getting many photographs, some of which are here
+reproduced. But at one camp, an old woman, the grandmother,
+doubtless, of two children left in her care, refused
+to be pictured. She covered herself up and bade
+the children hide their faces, but their curiosity
+overcame their fears and they were "caught."</p>
+
+<p>Poor old Leve-leve and his wife were found, both of
+them nearly blind, in their miserable hawa, a mile or
+so from Kingman. I had some useful medicament for
+their eyes, and although it hurt dreadfully, they both
+patiently bore the pain while I gave their eyes treatment.
+By the side of the old man was his gourd rattle,
+which the shaman had left to help him drive away sickness,
+and for hours the old man sat quietly singing and
+rattling, endeavoring to get rid of the evil powers that<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span>
+were cursing him. While I made a picture of him in
+the dark hut, his wife went into an inner room and soon
+returned clad in an elaborately fringed apron of buckskin.
+This was her ceremonial costume, made by Leve-leve for
+her as the mother of the tribe, when she led the annual
+dance of thanksgiving for the corn and melon harvest.</p>
+
+<p>Sus-quat-i-mi was as good as his word, and I not
+only secured some excellent photographs of him, but he
+sang for me into the graphophone some of his ceremonial
+songs.</p>
+
+<p>The Wallapais' war-song is a stirring and exciting one,
+and it conveys us back to the days when their primitive
+weapons were in use. After an incitation to anger
+against the foe it bids the warriors "get rocks and tie
+them up in buckskins; make of them fierce and deadly
+battle-hammers, with which smite and kill your foes.
+Take the horns of the buck and sharpen them, and with
+them seek the hearts of your enemies with blows skilful
+and strong."</p>
+
+<p>Puchilowa sang for me the Wallapai song on the
+death of their chiefs. It is a weird, mournful melody,
+which, however, I have not yet had time and opportunity
+to transcribe from the graphophone. It says: "Our
+chief, our father, our friend, is dead. His voice is silent,
+his tread is silent. Come together, ye his friends, and
+cry about with sorrow. Burn up his body that his
+spirit may go to the world of spirits. Burn up his house
+that his spirit may not long to stay around. Burn up
+all his possessions that they may be with him in the
+spirit world. Then let no one to whom he belonged
+stay near the place where he died. Move away, that
+his spirit may feel nothing to keep him to the earth."</p>
+
+<p><span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span></p>
+
+<p>Hence it will be seen that the Wallapai is naturally a
+believer in cremation. Indeed he still practises the
+burning of his dead, except where white influences are
+brought to bear. These influences are not altogether
+a perfect good. There is no harm in burning the dead,
+but, unfortunately, the general Indian belief is that the
+goods of the deceased, his horses, his guns, his clothes,&mdash;indeed,
+all his personal possessions, and the gifts of his
+friends,&mdash;should also be burned to accompany him to
+the spirit world. If this destruction of valuable property
+could be arrested without interfering with the corporeal
+cremation, it would be a good thing.</p>
+
+<p>The thanksgiving song for harvest, though purely
+Indian, is a much more cheerful melody. Puchilowa
+gave me the words, as well as sang the song in the
+graphophone, but he was unable to tell what the words
+meant. "The old Indians gave me this song long time
+ago. I sing it all 'a time at harvest. I no sapogi
+(understand) what it means."</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"Ho si a ya ma,<br /></span>
+<span class="i0">In ya a sonk a k&#299;t a,<br /></span>
+<span class="i0">In ya va va vam<br /></span>
+<span class="i0">Ho si a ya ma<br /></span>
+<span class="i0">In ya ha sak a k&#299;t a,"<br /></span>
+</div></div>
+
+<p>etc., <i>ad infinitum</i>.</p>
+
+<p>There are three native policemen, engaged by the
+Indian department, among the Wallapais,&mdash;Puchilowa,
+(Jim Fielding), at Truxton; Su-jin&acute;-i-mi (Indian Jack),
+at Kingman; and Wa-wa-ti&acute;-chi-mi, at Chloride. Each
+receives ten dollars per month for his services. It was
+the former who acted as interpreter during my last visit.</p>
+
+<p>I had just finished making the photographs of Quasula
+and one or two others, when an old woman and her
+husband came in from the desert. As he sat waiting<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span>
+for me to photograph him, he took some prickly pears
+from his bundle and began to eat them. I had often
+seen tourists from the East fill their fingers with the
+almost invisible and countless spines of the prickly pear,
+so I asked At-e-e how he gathered them. Picking up
+a stick, he sharpened one end, thrust it into his fruit,
+and, as if it were still on the tree, chopped it off with
+his knife. Now, still holding it on the stick, he peeled
+it and then handed it to me to eat. It is a slightly
+sweet and acid fruit, dainty enough in flavor, but so
+crowded with annoying small seeds as not to pay for the
+trouble of separating them.</p>
+
+<p>Elsewhere I have described the method of making
+fire with the drill. While talking with Atee, to
+whom I had given some tobacco which he twisted
+into a cigarette, he suddenly asked me for a match. I
+said I would give him a boxful if he would make
+a fire without a match. In a minute he set to work.
+He borrowed the walking cane of Puchilowa, which
+had just the right kind of end to it, and then, getting
+a piece of softer, half-rotten but very dry wood, he
+bored a small hole in it. Now, taking the stick, he
+placed the end of it into the hole, and then, rubbing
+the stick between his hands, he made it revolve so rapidly
+that in a minute or less a slight smoke could be
+seen in the hole where the end of the stick was revolving.
+Stopping for just a moment, he got some dry punk
+and put it into the hole and around the end of the
+stick and began to twirl it again, at the same time
+gently blowing on the punk. In less time than it takes
+me to write it he had got a spark. This he blew gently
+until it became two, or three and more, and then with
+a few pieces of shredded cedar bark he picked up the<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span>
+sparks, blew them more and more until the bark was
+ignited, and in five minutes he had a good camp-fire.</p>
+
+<p>Mescal is one of the chief native foods of both Wallapais
+and Havasupais. They call it vi-yal. It is made
+in winter, when the plant is fullest of moisture. It is
+a species of cactus that is treated as follows: A sharp
+stick is thrust into the plant to see if it is soft and moist
+enough. Then the outer leaves are cut off until the
+white, pulpy, and fibrous masses inside are exposed.
+This is the part used. It is cooked in large pits, ten or
+more feet in diameter. A hole is dug in the ground, or
+better still, in a mass of rocky d&eacute;bris. Plenty of wood
+is laid in the hole, and this covered over with small
+pieces of rock upon which the material to be cooked is
+placed four or five feet high. This, in turn, is also
+covered with small stones, grass, and dirt to keep in the
+heat. The wood is then fired and allowed to burn for
+two or more days. Then the dirt and grass are taken
+off, and if the mass has cooked brown it is removed,
+piled upon flat rocks, and then pounded by the women
+into big flat sheets, three or four feet wide and twice as
+long. Exposure in the sun rapidly dries it, when it is
+folded up into two or three feet lengths, taken home,
+and stored for winter use.</p>
+
+<p>Sometimes the mescal is pounded and eaten raw, and
+again it is pounded, soaked in plenty of water, partially
+fermented, and the liquor used as a drink.</p>
+
+<p>The fruit of the tuna (a-te-e) is sometimes pounded
+and rolled into a large mass, dried, and put away for
+future use. Thus prepared it will keep for a long time,
+very often being brought out a year after, when the new
+crop is nearly ripe.</p>
+
+<p><span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span></p>
+
+<p>Other natural vegetable foods of the Wallapais are
+a black grass seed (a-gua-va), white grass seed (i-eh-la),
+the acorn and the pinion nut (o-co-o).</p>
+
+<p>The shamans and others sometimes take the jimson-weed
+(smal-a-ga-to&acute;-a), pound it up, soak it, and drink
+the decoction. It is a frightful drink, producing results
+worse than whiskey. For a time the debauchee sees
+visions and dreams dreams, then he becomes crazy and
+frantic, and then, exhausted, tosses in a quieter delirium
+until restored to his senses, to be nervously racked for
+days afterwards. The Havasupais are so bitter against
+its use that their children are brought up to regard it
+as one of the most dangerous and evil of plants.</p>
+
+<p>Until Miss Calfee, of the Indian Association, was sent
+to work among the Wallapais, they had so entirely
+neglected the art of basket weaving as to let it almost
+entirely die out amongst them. By her endeavors,
+however, it has been resuscitated, and now there are
+quite a number of fairly good Wallapai baskets made.
+The inordinate love of bright colors manifested by the
+average white tourist&mdash;note I say tourist, and not
+Indian&mdash;is so completely perverting the taste of the
+Wallapais as to render it almost impossible to buy a
+basket which contains only the primitive colors. These
+are mainly the white of the willow and the black of the
+martynia. A straw-color, a yellow, and a red are also
+native with them, the dyes being vegetable and mineral
+secured from plants, roots, and rocks close at hand.
+Some of the younger girls have set themselves to learn
+the art, and one of them is already most successful.
+She is a bright and cheerful maiden, and the basket she
+holds in her lap is of her own manufacture. The design
+is worked out in martynia. It represents the plateaus
+and valleys of her home, and the inverted pyramid is<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span>
+the tornado or cyclone. It is her prayer to Those Above
+to keep the cyclone in the centre of the plateaus so that
+no injury may be done to her parents' corn-fields,
+melon-patches, and peach-trees which are in the canyon
+depths.</p>
+
+<p>The Wallapais have had the same trouble about the
+white man seizing the best land on their reservation
+that most other tribes have been subject to. When the
+reserve was set apart by executive order a man named
+Spencer was living on land included therein, and he
+claimed two of the finest of the springs, one, that of
+Mattaweditita, being their most sacred of places. He was
+soon murdered, whether by Indians or whites I am
+unable to say, and no one occupied these springs until
+a man named W. F. Grounds, regardless of the executive
+order, took possession of, and claimed, Mattaweditita
+to the exclusion of the Wallapais. This he sold to
+a man named J. W. Munn. Later he and Munn had
+quarrels about it and both claimed it. Then the Indian
+Agent interfered, and, finding that the Indians had always
+claimed it as their own, that it was on their reserve,
+and that they actually wished to continue to cultivate
+it, he ordered both men to leave. Grounds had about
+seventy-five head of cattle and Munn had a garden. The
+latter vacated quietly, but Grounds brought back his
+cattle after they were removed. In the meantime the
+Indians had planted their gardens, and when the cattle
+came in their crops were speedily demolished. Again the
+cattle were removed and again brought back. About
+this time some one generously gave to the Indians, or
+left where they could be picked up, some melons or
+cucumbers or both, of which fourteen of the Wallapais
+living in Mattaweditita Canyon partook. Of the fourteen,
+thirteen sickened and died. Of course there was<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span>
+no way of fastening this dastardly and cowardly crime
+upon any one, but whites as well as Indians are pretty
+generally agreed as to who was its perpetrator.</p>
+
+<p>The few remaining Indians were now given wire to
+fence in the canyon, but the old animals of Grounds'
+herds pushed the wires down in their eagerness to get to
+and eat the Indians' wheat. The trails were now fenced,
+and this proved an effectual bar. Later this exemplary
+white man turned a band of saddle horses into an Indian's
+garden on the reservation for pasturage. This brought
+upon him an order of exclusion from the reservation
+and a command to entirely remove his stock within
+a year. Whether this has been done or not I am unable
+to say, although the Department at Washington confirmed
+the order and required that it be done.</p>
+
+<p>During all this squabbling it can well be imagined
+how the crops of the Indian suffers; but what must be
+his conception of white men, their government, and their
+justice?</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span></p>
+
+
+
+
+<h2><a name="ChXII." id="ChXII."></a>CHAPTER XII<br />
+<small>THE ADVENT OF THE WALLAPAIS</small></h2>
+
+
+<p><span class="dropcap">I</span><span class="smcap">n</span> the days of the long ago, when the world was
+young, there emerged from Shi-p&aacute;-pu two gods, who
+had come from the underworld, named To-cho-pa and
+Ho-ko-ma-ta. When these brothers first stood upon
+the surface of the earth, they found it impossible to
+move around, as the sky was pressed down close to the
+ground. They decided that, as they wished to remain
+upon the earth, they must push the sky up into place.
+Accordingly, they pushed it up as high as they could
+with their hands, and then got long sticks and raised it
+still higher, after which they cut down trees and pushed
+it up higher still, and then, climbing the mountains,
+they forced it up to its present position, where it is out
+of reach of all human kind, and incapable of doing them
+any injury.</p>
+
+<p>While they were busy with their labors, another
+mythical hero appeared on the scene, on the north side
+of the Grand Canyon, not far from the canyon that is
+now known as Eldorado Canyon. Those were the
+"days of the old," when the animals had speech even
+as men, and in many things were wiser than men. The
+Coyote travelled much and knew many things, and he
+became the companion of this early-day man, and
+taught him of his wisdom. This gave the early man
+his name, Ka-that-a-ka-na-ve, which means "Told or
+Taught by the Coyote."</p>
+
+<div class="figcenter"><a id="tuna"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image35l.jpg" width="272" height="330" alt="A Wallapai, making a Meal on the Fruit of the Tuna, or Prickly Pear." />
+    <p class="center"><span class="smcap">A Wallapai, making a Meal on the Fruit of the Tuna, or Prickly Pear.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="wallapai"></a>
+    <img class="border" src="images/image35r.jpg" width="272" height="329" alt="Wallapai Maiden and Prayer Basket." />
+    <p class="center"><span class="smcap">Wallapai Maiden and Prayer Basket.</span></p>
+  </div>
+</div>
+
+<p><span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span></p>
+
+<p>For long they lived together, until the man began
+to grow lonesome. He no longer listened to the
+speech of the Coyote, and that made the animal sad.
+He wondered what could be done to bring comfort to
+his human friend, and at length suggested that he consult
+Those Above. Kathat-a-kanave was lonesome because
+there were none others of his kind to talk to.
+He longed for human beings, so, accepting the advice
+of the Coyote, he retired to where he could speak freely
+to Those Above of his longings and desires. He was
+listened to with attention, and there told that nothing
+was easier than that other men, with women, should be
+sent upon the earth. "Build a stone hawa&mdash;stone
+house&mdash;not far from Eldorado Canyon, and then go
+down to where the waters flow and cut from the banks
+a number of canes or sticks. Cut many, and of six
+kinds. Long thick sticks and long thin sticks;
+medium-sized thick sticks and medium-sized thin sticks;
+short thick sticks and short thin sticks. Lay these
+out carefully and evenly in the stone hawa, and when
+the darkest hour of the night comes, the Powers of
+the Above will change them into human beings. But,
+beware, lest any sound is made. No voice must speak,
+or the power will cease to work."</p>
+
+<p>Gladly Kathat-a-kanave returned to the stone house,
+and with a hearty good-will he cut many canes or
+sticks. He carried them to the house, and laid them out
+as he had been directed, all the time accompanied by the
+Coyote, who rejoiced to see his friend so cheerful and
+happy. Kathat-a-kanave told Coyote what was to occur,
+and Coyote rejoiced in the wonderful event that was
+about to take place. When all was ready Kathat-a-kanave
+was so wearied with his arduous labors that he
+retired to lie down and sleep, and bade Coyote watch<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span>
+and be especially mindful that no sound of any kind
+whatever issued from his lips. Coyote solemnly pledged
+himself to observe the commands,&mdash;he would not cease
+from watching, and not a sound should be uttered.
+Feeling secure in these promises, Kathat-a-kanave
+stretched out and was soon sound asleep. Carefully
+Coyote watched. Darker grew the night. No sound
+except the far-away twho! twho! of the owl disturbed
+the perfect stillness. Suddenly the sticks began to
+move. In the pitch blackness of the house interior,
+Coyote could not see the actual change, the sudden
+appearing of feet and legs and hands and arms and
+head, and the uprising of the sticks into perfect men
+and women, but in a few moments he had to stand
+aside, as a torrent of men, women, and children poured
+out of the doorway. Without a word, but thrilled even
+to the tip of his tail with delight, he examined men,
+women, youths, maidens, boys, girls, and found them all
+beautifully formed and physically perfect. Still they
+came through the door. Several times he found himself
+about to shout for joy, but managed to restrain
+his feelings. More came, and as they looked around
+them on the wonderful world to which they had come
+from nothingness, and expressed their astonishment
+(for they were able to speak from the first moment),
+Coyote became wild with joy and could resist the inward
+pressure no longer. He began to talk to the new
+people, and to laugh and dance and shout and bark
+and yelp, in the sheer exuberance of his delight. How
+happy he was!</p>
+
+<p>Then there came an ominous stillness. The movements
+from inside the house ceased; no more humans
+appeared at the doorway. Almost frozen with terror,<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span>
+Coyote realized what he had done. The charm had
+ceased. Those Above were angry at his disobedience
+to their commands.</p>
+
+<p>When Kathat-a-kanave awoke he was delighted to
+see the noble human beings Those Above had sent to
+him, but when he entered the hawa his delight was
+changed to anger. There were hundreds more sticks
+to which no life had been given. Infuriated, he turned
+upon Coyote and reproached him with bitter words for
+failing to observe his injunction, and then, with fierce
+anger, he kicked him and bade him begone! His tail
+between his legs, his head bowed, and with slinking
+demeanor, Coyote disappeared, and that is the reason all
+coyotes are now so cowardly, and never appear in the
+presence of mankind without skulking and fear.</p>
+
+<p>As soon as they had become a little used to being on
+the earth, Kathat-a-kanave called his people together
+and informed them that he must lead them to their
+future home. They came down Eldorado Canyon,
+and then crossed Hackataia (the Grand Canyon) and
+reached a small but picturesque canyon on the Wallapai
+reservation, called Mat-ta-wed-it-i-ta. This is
+their "Garden of Eden." Here a spring of water
+supplies nearly a hundred miners' inches of water, and
+there are about a hundred acres of good farming land,
+lying in such a position that it can well be irrigated
+from this spring. On the other side of the canyon is
+a cave about a hundred feet wide at its mouth, and
+perched fully half a thousand feet above the valley.</p>
+
+<p>Now Kathat-a-kanave disappears in some variants of
+the story, and Hokomata and Tochopa take his place at
+Mattaweditita. The latter is ever the hero. He gave
+the people seeds of corn, pumpkins, melons, beans, etc.,<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span>
+and showed them how to plant and irrigate them. In
+the meantime they had been taught how to live on grass
+seeds, the fruit of the tuna (prickly pear), and mescal,
+and how to slay the deer, antelope, turkey, jack-rabbit,
+cottontail, and squirrel.</p>
+
+<p>When the crops came Tochopa counselled them not
+to eat any of the product except such as could be
+eaten without destroying the seeds,&mdash;the melons and
+pumpkins,&mdash;so that when planting time came they
+had an abundance. When the next harvest was ripe
+the crops were large, and after picking out the best for
+seeds, some were stored away in the cave as a reserve
+and the remainder eaten. As the years went on they
+increased in numbers and strength. Tochopa was ever
+their good friend and guide. He taught them how to
+dance and smoke and rattle when they became sick;
+he gave them <i>toholwa</i>&mdash;the sweat-house&mdash;to cure them
+of all evil; he taught the women how to make pottery,
+baskets, and blankets woven from the dressed skins of
+rabbits. The men he taught how to dress buckskin,
+and hunt and trap all kinds of animals good for food.
+Thus they came almost to worship him and be ever
+singing his praises. This made Hokomata angry. He
+went away and sulked for days at a time. In his solitude
+he evidently thought out a plan for wreaking his
+jealous fury upon Tochopa and those who were so fond
+of him. There was one family, the head of which was
+inclined to be quarrelsome, and Hokomata went and
+made special friends with him. He taught the children
+how to make pellets of clay, and put them on the end
+of sticks and then shoot them. Soon he showed them
+how to make a dart, then a bow and arrow, and later
+how to take the horn of a deer, put it in the fire until<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span>
+it was softened so that it could be moulded to a sharp
+point. This made a dangerous dagger. Finally he
+wrapped buckskin around a heavy stone, and put a
+handle to it, thus making a war-club; took a rock and
+made a battle-hammer of it; and still another, the edge
+of which he sharpened so that a battle-axe was provided.
+In the meantime he had been stealthily instilling
+into the hearts of his friends the feelings of hatred
+and jealousy that possessed him. He taught the children
+to shoot the mud pellets at the children of other
+families. He supplied the youths with slings, and bows
+and arrows, and soon stones and arrows were shot at
+unoffending workers. Protestations and quarrels ensued,
+the fathers and mothers of the hurt children being
+angry. Hokomata urged his friends to defend their
+children, and they took their clubs, battle-hammers
+and axes, and fell upon those who complained. Thus
+discord and hatred reigned, and soon the two sides
+were involved in petty war. Tochopa saw Hokomata's
+movements with horror and dread. He could not
+understand why he should do these terrible things.
+Yet when the people came to him with their complaints
+he felt he must sympathize with them. The trouble
+grew the greater the population became, until at last
+it was unbearable. Then Tochopa determined on stern
+measures. Stealthily he laid his plan before the heads
+of the families. Each was to leave the canyon, under
+the pretext of going hunting, gathering pinion nuts,
+grass seeds, or mescal, and go in different directions.
+Then at a certain time they were all to gather at a
+given spot, and there provide themselves with weapons.
+Everything was done as he had planned, the
+quarrellers&mdash;the Wha-jes&mdash;remaining behind with Hokomata.<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span>
+Then, one night, the whole band, well armed, returned
+stealthily to the canyon and fell upon the quarrellers.
+Many were slain outright, and all the remainder driven
+from the home they had cursed. Not one was allowed
+to remain. Thus the Wha-jes became a separate people.
+White men to-day call them Apaches, but they are
+really the Wha-jes, the descendants of the quarrelsome
+people the Wallapais drove out of Mattaweditita
+Canyon.</p>
+
+<p>Hokomata was furious. He was conquered, but led
+his people to settle not far away, and many times they
+returned to the canyon and endeavored to kill all they
+could. Thus warfare became common. The spear was
+invented,&mdash;a long stick with a sharpened point of flint.
+Sometimes the Wha-jes would come in large numbers,
+when many of the men were away hunting. Then all
+the attacked would flee to the cave before mentioned&mdash;which
+they still call Kathat-a-kanave's Nyu-wa (Cave
+House)&mdash;where they built an outer wall of fortification,
+and farther back still another. Several times the outer
+wall was stormed and taken, but never could the Wha-jes
+penetrate to the inner part of the cave, so to this day
+it is termed Wa-ha-vo,&mdash;the place that is impregnable.</p>
+
+<p>After many generations had passed, Hokomata saw
+it was no use keeping his people near the canyon;
+they could never capture it, and they had lost all desire
+to become again part of the original people, so he led
+them away to the southeast, beyond the San Francisco
+Mountains, down into what is now southern Arizona
+and New Mexico. Here they settled down somewhat
+and became the Apache race, though they are still
+Wha-jes&mdash;quarrellers.</p>
+
+<p><span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span></p>
+
+<p>Left to themselves, the families in Mattaweditita increased
+rapidly, until soon there were too many to live
+in comfort. So Tochopa took most of them to Milkweed
+Canyon, and then he divided the separate families
+and allotted to each his own territory. To the Mohaves
+he gave the western region by the great river; the
+Paiutis he sent to the water springs and pockets of
+southern Nevada and Utah; the Navahoes went east
+and found the great desert region, where game was
+plentiful; and the Hopis, who were always afraid and
+timid, built houses like Kathat-a-kanave's fortress on
+the summit of high mountains or mesas. The Havasupais
+started to go with the Hopis, and they camped
+together one night in the depths of the canyon where
+the blue water flows to Hackataia&mdash;the Colorado.
+The following morning when they started to resume
+their journey a child began to cry. This was an omen
+that bade them remain, so that family stayed and became
+known as the Haha-vasu-pai, the people of the
+Blue Water. Most of the remaining families went into
+the Mountains of the Tall Pine, south of Kingman, and
+thus became known as the pai (people) of the walla
+(tall pines). Here they found plenty of food of all
+kinds and abundance of game. As they increased in
+numbers they spread out, some going to Milkweed,
+others to Diamond and Peach Springs Canyons, and
+wherever they could find food and water.</p>
+
+<p>Thus was the human race begun and the Wallapais
+established in their home.</p>
+
+<p>When I asked where the white race came from, old
+Leve-leve scratched his head for a moment and then
+declared that they were made from the left-over sticks
+in Kathat-a-kanave's house.</p>
+
+<p><span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span></p>
+
+<p>But the Apaches, under Hokomata, would not leave
+the various peoples at peace. They warred upon them
+all the time. And that is why the Wallapai parents of
+a later day became accused of cruelty to their children.
+Scattered about, a few here and a few there, they were
+fit subjects for Apache attacks. A code of smoke
+signals, for warning, was adopted, but it was not always
+possible to prevent surprises. Sometimes the father of
+a family would go hunting and it would not be possible
+for the mother and children to go along. If she
+were attacked under such conditions, what could she
+do? If she tried to escape, hampered with her little
+ones, they would all be caught and she would have to
+submit to her captors and stand by and see them ruthlessly
+murdered. So she preferred to kill them herself,
+which she often did by strangling or suffocation. Then
+she might hope to reach the mountains and hide until
+the cover of night gave her an opportunity to escape.
+This explanation has actually been given to me as a
+statement of fact by some of the older women of the
+tribe.</p>
+
+<p>Sometimes when the Apaches would attempt a raid
+they would be checkmated, the tables turned, and they
+themselves captured. Then there were great rejoicings.
+A feast was invariably held, at which the scalps were
+exposed on a pole around which the dances were conducted
+in the light of immense fires.</p>
+
+<p>Of late years both Apaches and Wallapais have been
+taught to bury their enmity. Acting upon the suggestion
+of former agent Ewing, the Wallapai chiefs sent a
+messenger of peace and invitation to the Apache chiefs,
+asking them to come and visit the Wallapais during
+watermelon and green corn time, and be friends as the
+Great Father at Washington desires. Yet the Apaches,<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span>
+though the invitation has been several times repeated,
+have never come. They remember "the days of the
+years gone by,"&mdash;the days of murder, rapine, scalpings,
+and stealings of women. And they are afraid that
+poison, treachery, sudden death, torture perhaps, lurk
+behind the seeming friendliness. Revenge is sweet to
+an Indian, and the Apache cannot conceive that so great
+a conversion has taken place in the Wallapai heart as
+to lead him to forego his just revenge.</p>
+
+<div class="figcenter"><a id="susquatami"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image36l.jpg" width="233" height="363" alt="Susquatami, Wallapai War Chief." />
+    <p class="center"><span class="smcap">Susquatami, Wallapai War Chief.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="tuasula"></a>
+    <img class="border" src="images/image36r.jpg" width="272" height="363" alt="Tuasula, Wallapai Chief." />
+    <p class="center"><span class="smcap">Tuasula, Wallapai Chief.</span></p>
+  </div>
+</div>
+
+<p>When first known to the white man they were found
+inhabiting the region they now occupy, including the
+Wallapai (sometimes spelled Hualapai), Yavapai, and
+Sacramento Valleys. Their chief mountain ranges
+were the Cerbab, Wallapai, Aquarius, and northern
+portion of Chemehuevi ranges. They roamed as far
+south as Bill Williams' Fork of the Colorado, and
+its branch, the Santa Maria. They then numbered
+about the same as they do now, between six and seven
+hundred.</p>
+
+<p>In Coues' translation of Garc&egrave;s' Diary Prof. F. W.
+Hodge gives other forms of spelling the name of the
+Wallapais, as follows: "Hah-w&aacute;l-coes, Haulapais, Ha-wol-la
+Pai, Ho-allo-pi, Hualpais, Hualapais, Hualipais,
+Hualopais, Hualp&aacute;itch, Hualpas, Hualpias, Huallapais,
+Hulapais, Hwalapai, Jagullapai (after Garc&eacute;s), Jaguyapay,
+Jaqualapai, Jaguallapai, Tiquillapai, Wallapais,
+Wil-ha-py-ah."</p>
+
+<p>These and the various names given to the Wallapais
+show the difficulties explorers encounter in endeavoring
+correctly to spell the names they hear. It should never
+be forgotten that the Amerinds of the Southwest speak
+with quite as great a latitude in pronunciation as is
+found in the wonderfully varied dialects of the English<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span>
+language. To make all these different pronunciations
+conform to a standard American method is one part
+of the grand work of the Geographical Board, a much
+abused but highly necessary public body.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span></p>
+
+
+
+
+<h2><a name="ChXIII." id="ChXIII."></a>CHAPTER XIII<br />
+<small>THE PEOPLE OF THE BLUE WATER AND THEIR HOME</small></h2>
+
+
+<p><span class="dropcap">O</span><span class="smcap">f</span> no people of the Southwest, perhaps, has so
+much utter nonsense been written as of this interesting
+People of the Blue Water, the <i>pai</i> (people) of the
+<i>vasu</i> (blue) <i>haha</i> (water)&mdash;the Havasupais. As far as
+we know, Padre Garc&eacute;s was the first white man to visit
+them in their Cataract Canyon home, and he speaks of
+his visit in his interesting Diary translated and annotated
+by the lamented Elliott Coues shortly before his death.</p>
+
+<p>Captain Sitgreaves, Lieutenant Ives, Captain Palfrey,
+Major J. W. Powell, Lieut. F. H. Cushing, and others
+in turn visited them, but very little was either known
+or written about them when, over a dozen years ago,
+I was conducted to their marvellously picturesque home
+by Mr. W. W. Bass, the well-known guide of the Grand
+Canyon.</p>
+
+<p>The journey on that occasion was a remarkable one for
+me, as, though I was fairly well versed in the trails of the
+Grand Canyon (having then descended four of them),
+I had never seen such a trail as was the Topocobya Trail
+down which we descended late in the evening. Leaving
+our wagon, after sixteen miles' drive through the
+Kohonino Forest from Bass Camp, we packed food,
+blankets, and cameras on horses and burros, and, after
+two miles of travel in what in Western parlance is called
+a "draw," the real head of the trail was reached. We<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span>
+walked in the closing dusk of day to the edge of the
+precipice and looked off to where our guide told us we
+must shortly be travelling. Far below, almost a thousand
+feet, without the sign of a trail, it seemed as if he
+must be hoaxing us. Soon, however, as we followed him,
+we found ourselves on a rocky shelf, and then began the
+most stupendous series of zigzags I had ever been on.
+Back and forth we wended, our trail a mere scratch on
+the rocky slope, here descending rugged steps, where
+a misstep meant sure and awful death. Higher and
+higher the walls rose around us; darker and darker
+grew the night; more weird and awesome the wind and
+weather carved figures sculptured on the sides and
+summits of the walls, and still down we went. At last we
+reached a vast cavernous-like place where Topocobya
+Spring is located. A small flow of water comes from
+the solid rock, and there we watered our horses and
+filled up our canteens prior to advancing on our
+seemingly never-ending descent. At last we reached the
+level, and there, lighting a fire, made camp and rested
+before penetrating farther into the deep and mystic
+recesses of the Havasupais. Early in the morning we
+began the farther descent. Mile after mile we traversed,
+first riding on the dry bed of the winter stream, then
+entering the narrower walls formed by the erosion of
+centuries through first one stratum of rock, then another.
+Now we were riding on a narrow shelf, on one
+side of which was a high wall, and on the other a deep,
+narrow ravine, in the bottom of which the erosive forces
+have cut a number of holes,&mdash;small troughs or bath
+tubs in the sandstone, where during the rainy season
+pools of delicious water may be found. In a short time
+we were riding up or down literal stairways cut in the<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span>
+rock, or rounding "Cape Horns," where we held our
+breath at the dreadful consequences that would ensue
+were horse or man to slip. Entering Rattlesnake
+Canyon our whole course was on a shelving slope of
+rock, over which even experienced horses tread gingerly.
+At last we came to the bed of the main canyon, and
+then for five or six miles we journeyed on, in the sand
+or the gravelly wash, for the stream that flows through
+this narrow canyon in storm times has no other law than
+its own wilful force. To-day we ride in one place,
+to-morrow's storm changes everything. After numberless
+twinings and twistings, all of which, however, gave a
+persistent northwesterly direction to our travelling, we
+came in sight of a score or so of large and fine cottonwood
+trees, whose height far surpassed the smaller mesquite,
+cottonwood, and other trees that line much of the
+canyon's bed. These large trees told us our journey
+was practically at an end, for here begins the outpouring
+of the numberless springs that make the stream we
+can already hear rushing in its pebbly bed lower down.
+Without any premonition they spring out in large and
+small volume at the foot of some of these trees, and the
+Havasu&mdash;the Blue Water&mdash;is made. Every few yards
+adds to the water's volume, for more springs empty
+their flow into it. The first and only real buildings are
+the schoolhouse and the homes of the farmer and
+teachers, and then, at once, begin the small farms of
+the Havasupais.</p>
+
+<p>Stand on the slope here, where a mass of talus rises
+from the trail side, so that we can survey the whole of
+the picturesque scene. Note its setting! Towering
+walls of regularly laminated red sandstone, though the
+layers are of differing thicknesses, wind in and out, as<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span>
+if following the meandering course of the stream, and
+over this the perfect blue of the Arizona sky. These
+make the most marvellously picturesque dwelling-place
+of America. Even Acoma's mesa heights and Walpi's
+precipice-surrounded walls are not more picturesque,
+and when you add the charm of the verdure nourished
+by the sweet waters of the Havasu, the picture is complete
+in its unique attractiveness.</p>
+
+<p>Not even in the Green Emerald Isle, or the county
+of Devonshire, or the vineyards of France, is richer
+verdure to be found than fills up the open space between
+these great walls. Willows reveal the winding path of
+the Havasu, and everywhere else are the fields of the
+Indians. Patches of corn, watermelons, squash, canteloupes,
+beans, sunflowers, chili, onions, and alfalfa, with
+here and there peach, mesquite, and cottonwood trees,
+abound. As a rule these patches are protected and set
+off one from another by hedges of wattled willows or
+fences of rudely placed cottonwood poles. Through
+the fields trails meander in every direction, and they are
+also "cut up" by irrigating ditches. Some of the better
+irrigated fields are divided into small sections&mdash;like the
+squares of a checker-board&mdash;in order that the water
+may be more systematically distributed.</p>
+
+<p>The peaceful <i>hawas</i> of the Havasupais nestle here
+and there among these verdant growths. Themselves
+covered with willows, it is often hard to distinguish them
+from the trees, were it not that at our approach small
+groups of men, women, and children, some clad in flaming
+red, others in all the colors of the rainbow, and some
+in even less than Mark Twain's descriptive smile, stand
+forth and reveal the dwelling-places. Now and again
+the curling line of bluish smoke of the camp-fire reveals<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span>
+the hawa, and we gladly avail ourselves of one or the
+other of these marks of identification to make ourselves
+more familiar with the real home of the Havasupais.
+After investigation we find there are several distinct
+types of houses, all simple and primitive, and yet each
+different from the other.</p>
+
+<p>Chickapanagie's summer home is a type of the simplest
+character. Two upright poles with forks at the
+top, standing about six feet high, are placed in line with
+each other fifteen feet apart. A cross-beam is placed
+on these uprights. Then a row of poles, about eight
+to nine feet in length, is sloped against the cross-beam.
+These are covered with willows, and there is the completed
+hawa.</p>
+
+<p>What queer dwelling-places men have, and ever have
+had, and possibly ever will have. At the Paris Exposition
+of 1889 one whole street was devoted to a history
+of inhabited dwellings. At one end were the earliest
+"homes" of the paleolithic age, caves and huts, followed
+by the Lake Dwellings and the wickiups, tepees,
+or tents of the present-day Indian, the latter being the
+same primitive structures the aborigines have ever used.
+The other end of the street was devoted to the domestic
+architecture of our own day, and there, in a few hours,
+one could study almost every known form of home
+structure. But who could ever reproduce some of the
+homes these Havasupais live in? Wicker huts in the
+open, and caves in the faces of solid sandstone walls
+two thousand feet and more in height, these in turn
+surmounted by domes and obelisks and towers and cupolas
+that no modern architect dare attempt to rival.</p>
+
+<p>These massive walls absorb the heat of the sun in
+summer time and thus keep the canyon intensely hot<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span>
+both night and day. The large flow of water and
+the dense growth of willows and other verdure keep
+the soil constantly moist, so there is a humidity in the
+atmosphere which, in hot weather, makes it very oppressive.</p>
+
+<p>This moisture renders the canyon cold in winter,
+although the thermometer never ranges very low. Snow
+falls but seldom, and then disappears almost as soon as
+it lights. In 1898 there was snow that stayed on the
+ground for several hours, but this was one of the severest
+winters they have had for many years.</p>
+
+<p>A hundred yards or so below where the springs commence
+to flow Wallapai Canyon enters from the left.
+It is similar in appearance to, though narrower than,
+Havasu (Cataract) Canyon, the walls being of red sandstone,
+the strata of which are as regular as if laid by
+masons. A few hundred yards beyond the junction of
+the two canyons a remarkable piece of Indian engineering
+is in evidence, showing how the Indians ascend
+from a lower to an upper platform. There is a drop
+here in the stratum of some twenty-five or thirty feet,
+and to overcome this obstacle the Havasupais built a
+cage with logs which they filled with stones, and then
+from this stretched rude logs up and across, to which
+other logs were fastened, thus making a fairly substantial
+bridge from the lower to the upper stratum over
+which their horses as well as themselves could safely
+pass. The trail from this point ascends through tortuous
+canyons a distance of seven miles to the territory occupied
+by the Wallapais.</p>
+
+<p>Just below the entrance to Wallapai Canyon a vast
+mass of talus has fallen, and two hundred yards farther
+down, the Cataract Canyon trail goes over a portion of<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span>
+this talus to avoid the creek, which has here crossed
+from the other side of the canyon and has become a
+rapidly flowing stream some two feet or more in depth.
+Attached to this talus is a large mass of solid concrete
+made of pebbles, rocks, and sand that have been washed
+down in the creek and made cohesive by the lime from
+the water. Here the canyon narrows again and the
+stupendous walls seem very near to the willow-fringed
+stream and the small fields. A few hundred feet farther
+it opens out again, and as one rides on the trail he gets
+exquisite views of the gray stone walls superposed on
+the red sandstones to the northwest. These gray and
+creamy sandstones, with their numerous and delicate
+tints and shades, afford most delightful contrasts to the
+glaring and monotonous red of the walls beneath. From
+this point we gain our first view of the so-called
+Havasupai stone gods, named by them "Hue-gli-i-wa," the
+story of which is told elsewhere.</p>
+
+<p>These rocky pillars with their supporting walls seem
+as if they were once a part of a great wall that entirely
+spanned the canyon, the towers being sentinel outlooks
+to guard from attack both above and below. The portion
+of the wall to the right, as one descends the canyon,
+has been washed away, but the tower-crowned mass to
+the left still preserves a broad sweep into the very heart
+of the canyon as if it would bar all further progress.
+Following the sweep of this curve and passing the wall
+immediately underneath the outermost of the two towers,
+we view from the trail which ascends a mass of talus
+at this point another widened-out part of the canyon,
+which seems entirely covered with willows, here and
+there overshadowed by a few straggling cottonwoods.
+This is where the ceremonial dances of the Havasupais<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span>
+take place.</p>
+
+<p>On the summit of the wall on the other side of the
+canyon from the Hue-gli-i-wa are two stone objects, one
+named Hue-a-pa-a, and the one farther down the canyon,
+Hue-pu-keh-i. These are great objects of reverence,
+for they represent the ancestors of the Havasupai
+race. Hue-a-pa-a&mdash;the man&mdash;has a child upon his
+back and two more by his side, and he is calling to his
+wife&mdash;Hue-pu-keh-i&mdash;to hurry along, as the baby is
+hungry and needs his dinner. The full breasts of the
+stone woman show that she is a nursing mother.</p>
+
+<p>Slightly below these stone figures, and on the right-hand
+side of the canyon, is the old fort, where in the
+days of fighting the Havasupais were wont to retire
+when attacked. The fort is impregnable on three sides,
+being precipitous, and on the fourth is accessible only
+up a narrow trail, which is guarded by piles of rocks
+which are ready to be tumbled, even by a woman, upon
+the heads of foes who attempt to ascend. The fortifications
+and stones for defence still remain, but it is
+many years since they were used for their original
+purposes.</p>
+
+<p>One's mind becomes very active as he looks upon
+this tribe of Indians and thinks of their traditions, history,
+and life. So far, their almost entirely isolated
+condition has been their preservation, although, sad to
+say, much of their earlier contact with our civilization
+was not of the best character.</p>
+
+<p>Even in this land of our boasted Christianity it is true
+that the strong prey upon the weak. The domination
+of physical force is giving way to the domination of
+mental force, but which is the greater evil? Why
+should the man born with a mental advantage over his<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span>
+fellows exercise that advantage any more than the man
+born with a physical advantage? We have not quite
+ceased to worship the Sullivans, the Corbetts, and the
+Fitzsimmonses, and, where we have, we have transferred
+our worship to the intellectually strong, many of whom
+are no more worthy our homage than the prize fighters.
+So now it is the intellectually strong who prey upon
+the intellectually weak, and, as in the physical conflict,
+it is inevitable that the weak "go to the wall." In
+simple cunning the Havasupai Indian may be our
+superior, but in deep craft he is "out of the field."
+His bow and arrow tipped with obsidian or flint pitted
+against our repeating rifle; his rolling of heavy rocks
+opposed to our Gatling guns; his mule and burro against
+our iron horse; and his pine torch against our electric
+light,&mdash;all demonstrate him to be in his intellectual
+minority, or at an intellectual disadvantage. He makes
+a fine figure in our romances, but I sadly fear that
+the knell of his doom has sounded, and that a few
+generations hence he will be no more.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="fortress">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image37.jpg" width="600" height="452" alt="Havasupai Fortress and Hue-gli-i-wa, or Rock Figures." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Havasupai Fortress and Hue-gli-i-wa,
+or Rock Figures.</span></p>
+
+<p>Wallapai and Havasu Canyons, far more than the
+Grand Canyon, meet the popular idea as to what a
+canyon is. Their walls are narrow and precipitous,
+and one staying in their depths must be content with a
+late sunrise and an early sunset. Just above the rude
+bridge before described are several natural reservoirs of
+water. Here the canyon is not more than from one
+hundred and fifty to two hundred and fifty feet wide.
+This close proximity of the walls, which fairly overshadow
+one, compels one to feel his insignificance far
+more than when he stands in the wider and more comprehensive
+vastness of the Grand Canyon.</p>
+
+<p><span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span></p>
+
+<p>From leading Havasupais I learn that many years
+ago the various tribes of this region were at war
+one with another, until finally a treaty of peace was
+entered into and boundaries defined. The Paiutis were
+to remain in Nevada and Utah and not cross the
+Colorado River, the Wallapais had their region to the
+west of Havasu Canyon, the Mohaves, Hopis, Pimas,
+Apaches, Navahoes, Chimehuevis, and the rest their prescribed
+limits, over which they were not to go without
+permission from the chiefs into whose territory they
+wished to pass. And, generally speaking, this treaty
+has been observed.</p>
+
+<p>Of the exquisitely beautiful waterfalls that give the
+commonly accepted name to Havasu Canyon, viz.,
+Cataract Canyon, I have not space here to treat. I
+have already somewhat fully described them in my
+book on the Grand Canyon.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span></p>
+
+
+
+
+<h2><a name="ChXIV." id="ChXIV."></a>CHAPTER XIV<br />
+<small>THE HAVASUPAIS AND THEIR LEGENDS</small></h2>
+
+
+<p><span class="dropcap">I</span><span class="smcap">n</span> almost every case one finds a variety of differing
+legends related by the Indians of any tribe upon the
+same subject. As the Wallapais and Havasupais are
+cousins, one would naturally expect their legends to
+have some things in common. How much this is so
+will be seen by a comparison of the following story
+with that of the Wallapai Origin Legend.</p>
+
+<hr class="tb" />
+
+<p>"The two gods of the universe," said O-dig-i-ni-ni&acute;-a,
+the relator of the mythic law of the Havasupais, "are
+Tochopa and Hokomata. Tochopa he heap good.
+Hokomata heap han-a-to-op&acute;-o-gi&mdash;heap bad all same
+white man's devil. Him Hokomata make big row with
+Tochopa, and he say he drown the world.</p>
+
+<p>"Tochopa was full of sadness at the news. He had
+one daughter whom he devotedly loved, and from her
+he had hoped would descend the whole human race for
+whom the world had been made. If Hokomata persisted
+in his wicked determination she must be saved at
+all hazard. So, working day and night, he speedily
+prepared the trunk of a pinion tree by hollowing it out
+from one end. In this hollow tree he placed food and
+other necessaries, and also made a lookout window.
+Then he brought his daughter, and telling her she
+must go into this tree and there be sealed up, he took
+a sad farewell of her, closed up the end of the tree,<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span>
+and then sat down to await the destruction of the
+world. It was not long before the floods began to
+descend. Not rain, but cataracts, rivers, deluges came,
+making more noise than a thousand Hack-a-tai-as
+(Colorado River) and covering all the earth with water.
+The pinion log floated, and in safety lay Pu-keh-eh,
+while the waters surged higher and higher and covered
+the tops of Hue-han-a-patch-a (the San Franciscos),
+Hue-ga-w&#333;&#333;l-a (Williams Mountain), and all the other
+mountains of the world.</p>
+
+<p>"But the waters of heaven could not always be pouring
+down, and soon after they ceased, the flood upon
+the earth found a way to rush into the sea. And as it
+dashed down it cut through the rocks of the plateaus
+and made the deep Chic-a-mi-mi (canyon) of the
+Colorado River (Hack-a-tai-a). Soon all the water
+was gone.</p>
+
+<p>"Then Pu-keh-eh found her log no longer floating,
+and she peeped out of the window Tochopa had placed
+in her boat, and, though it was misty and almost dark,
+she could see in the dim distance the great mountains of
+the San Francisco range. And near by was the canyon
+of the Little Colorado, and to the north was Hack-a-tai-a,
+and to the west was the canyon of the Havasu.</p>
+
+<p>"The flood had lasted so long that she had grown
+to be a woman, and, seeing the water gone, she came
+out and began to make pottery and baskets as her
+father long ago had taught her. But she was a woman.
+And what is a woman without a child in her arms or
+nursing at her breasts? How she longed to be a
+mother! But where was a father for her child? Alas!
+there was no man in the whole universe!</p>
+
+<div class="figcenter"><a id="chickapanagie"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image38l.jpg" width="272" height="346" alt="Chickapanagie's Wife, a Havasupai, parching Corn in Basket." />
+    <p class="center"><span class="smcap">Chickapanagie's Wife, a Havasupai, parching Corn in Basket.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="acorns"></a>
+    <img class="border" src="images/image38r.jpg" width="272" height="344" alt="A Wallapai Woman pounding Acorns." />
+    <p class="center"><span class="smcap">A Wallapai Woman pounding Acorns.</span></p>
+  </div>
+</div>
+
+<p><span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span></p>
+
+<p>"Day after day longings for maternity filled her
+heart, until, one morning,&mdash;glorious happy morning
+for Pu-keh-eh and the Havasu race,&mdash;the darkness
+began to disappear, and in the far-away east soft and
+new brightness appeared. It was the triumphant Sun
+coming to conquer the long night and bring light into
+the world. Nearer and nearer he came, and at last, as
+he peeped over the far-away mesa summits, Pu-keh-eh
+arose and thanked Tochopa, for here, at last, was a
+father for her child. She conceived, and in the fulness
+of time bore a son, whom she delighted in and called
+In-ya&acute;-a&mdash;the son of the Sun.</p>
+
+<p>"But as the days rolled on she again felt the longings
+for maternity. By this time she had wandered far to
+the west and had entered the beautiful canyon of the
+Havasu, where deep down between the rocks were
+several grand and glorious waterfalls, and one of these,
+Wa-ha-hath-peek-ha-ha, she determined should be the
+father of her second child.</p>
+
+<p>"When it was born it was a girl, and to this day all
+the girls of the Havasupai are 'daughters of the water.'</p>
+
+<p>"As these two children grew up they married, and
+thus became the progenitors of the human race. First
+the Havasupais were born, then the Apaches, then the
+Wallapais, then the Hopis, then the Paiutis, then the
+Navahoes.</p>
+
+<p>"And Tochopa told them all where they should live.
+The Havasupais and the Apaches were to dwell in
+Havasu Canyon, the former on one side of the Havasu
+(blue water), and the latter on the other side, and occupy
+the territory as far east as the Little Colorado and south
+to the San Francisco Mountains. The Wallapais were to
+roam in the country west of Havasu Canyon, and the
+Hopis and Navahoes east of the Little Colorado, and<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span>
+the Paiutis north of the big Colorado.</p>
+
+<p>"And there in Havasu Canyon, above their dancing-place,
+he carved on the summit of the walls figures
+of Pu-keh-eh and A-pa-a to remind them from whom
+they were descended. Here for a long time Havasupais
+and Apaches lived together in peace, but one day an
+Apache man saw a most beautiful Havasu woman, and he
+fell in love with her, and he went to his home and prayed
+and longed and ate his heart out for this woman who
+was the wife of another. He called upon Hokomata,
+the bad god, to help him, and Hokomata, always glad
+to foment trouble, told him to pay no attention to the
+restrictions placed upon him by Tochopa, but to cross
+the Havasu, kill the woman's husband, and steal her for
+his own wife.</p>
+
+<p>"The Apache heeded this evil counsel and did so.</p>
+
+<p>"When the Havasupais discovered the wrong that
+had been done them, and the great disgrace this Apache
+had brought upon the tribe, they counselled together,
+and determined to drive out the Apaches from their
+canyon home. No longer should they be brothers.
+They bade the Apaches be gone, and when they refused,
+fell upon them and drove them out. Up the rocks near
+Hue-gli-i-wa the Apaches climbed, and to this day the
+marks of their footsteps may be seen. They were
+driven far away to the south and commanded never to
+come north of the San Francisco Mountains. Hence,
+though originally they were brothers, there has ever
+since been war between the people of the Havasu and
+the Apaches.</p>
+
+<p>"Then, to remind them of the sure punishment that
+comes to evil-doers, Tochopa carved the great stone
+figures of the Apache man and the Havasupai squaw<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span>
+so that they could be seen from above and below, and
+there to this day the Hue-gli-i-wa remain, as a warning
+against unlawful love and its dire consequences."</p>
+
+<p>Here is another story told by a shaman of the Havasupais
+of the origin of the race. It is interesting and
+instructive to note the points of similarity and difference.</p>
+
+<p>"In the days of long ago a man and a woman (Hokomata
+and Pukeheh Panowa) lived here on the earth.
+By and by a son was born to them, whom they named
+Tochopa. As he grew up to manhood Pukeheh
+Panowa fell in love with him and wished to marry him,
+but he instinctively shrank from such incestuous intercourse.
+The woman grew angry as he repelled her, and
+she made a number of frogs which brought large volumes
+of water. Soon all the country began to be flooded
+with water, and Hokomata found out what was the
+matter. He then took Tochopa and a girl and placed
+them in the trunk of a pinion tree, sealed it up, and sent
+them afloat on the waters. He stored the tree with
+corn, peaches, pumpkins, and other food, so they would
+not be hungry, and for many long days the tree floated
+hither and thither on the face of the waters. Soon the
+waters began to subside, and the tree grounded near to
+where the Little Colorado now is. When Tochopa
+found the tree was no longer floating he knocked on
+the side, and Hokomata heard him and came and let
+him out. As he stepped on the ground he saw Huehanapatcha
+(the San Francisco Mountains), Huegadawiza
+(Red Butte), Huegaw&#333;&#333;la (Williams Mountain), and he
+said: 'I know these mountains. This is not far from my
+country.' And the water ran down the Hack-a-tha-eh-la
+(the salty stream, or the Little Colorado) and made
+Hack-a-tai-a (the Grand Canyon of the Colorado). Here he<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span>
+and his wife lived until she gave birth to the son and
+daughter as before related."</p>
+
+<p>The way the Wallapai became a separate people is
+thus related by the Havasupais:</p>
+
+<p>"A long time ago the animals were all the same as
+Indians, and the Indians as the animals. The Coyote
+he lived here in Havasu Canyon. One time he go away
+for a long time and he catch 'em a good squaw, and by
+and bye he have a little boy.</p>
+
+<p>"The little boy grew up to be a man, and he went up
+on top (out of the canyon, upon the higher plateaus),
+and there he found two squaw. It heap cold on top, and
+he get two squaw to keep him warm when he go to
+sleep. Then he came back to Havasu, and when his
+papa (the Coyote) saw his two squaws he said: 'I take
+this one. One squaw enough for you.' But the boy
+was angry and said one squaw was not enough. 'When
+I lie down to sleep I heap cold. Squaw she heap warm.
+Two squaw keep me warm.' The Coyote told his son
+not to talk; he must be content with one squaw and go
+to sleep. And the squaw was proud that the Coyote
+had made her his wife, and she began to taunt the boy,
+and when he replied she asked the Coyote to tell his
+boy not to talk. And the Coyote was mad and spoke
+angrily to his boy.</p>
+
+<p>"When he awoke in the morning his son was gone.
+And ten sleeps passed by and still he did not come
+back, so the Coyote tracked him up Wallapai Canyon,
+and went a long, long way. He reached the
+hilltop and still he did not find his son. At last, a
+long, long way off he saw him, and he changed him
+into a mountain sheep. Then a lot more mountain
+sheep came and ran with the Coyote's son, and the<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span>
+Coyote could not tell which of the band was his boy.
+He looked and looked, but it was all in vain. He tried
+to change his boy back again, so that he would no
+longer be a mountain sheep, but, as he could not tell
+which was his boy, his efforts were in vain, and he had
+to go back to Havasu alone.</p>
+
+<p>"For a long time the boy remained as a mountain
+sheep, until the horns had grown large upon his head.
+Then he changed himself back to a man, and he found
+his squaw there, waiting for him, and that is why, to
+this day, the Wallapai is to the Havasupai the A-mu-u
+or mountain sheep."</p>
+
+<hr class="tb" />
+
+<p>The origin of the Hopis is thus related by the
+Havasupais:</p>
+
+<p>"Long time ago two men were born near Mooney
+Falls. They were twins, yet one was big man, and the
+other a little big. They came up into this part of the
+canyon (where the Havasupais now live). It was no
+good in those days. There was no water and it was
+'heap hot.' The little big man he say: 'I no like 'em
+stay here. Let us go hunt 'em good place to live
+where we catch plenty water, plenty corn.' So they
+left the canyon and climbed out where the Hopi trail
+now is. Here they stayed in the forest some time,
+hunting and making buckskin. After they had got a
+large bundle of buckskins dressed, they put them on
+their backs and began to walk on to seek the country
+of lots of water, where plenty of corn would grow. But
+it was hot weather and the load was heavy, and they
+soon grew so very tired that the smaller brother began
+to cry. As they walked on he cried more and more,
+until when they came to the hilltop looking down to<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span>
+the Little Colorado River, he said: 'I cannot go any
+farther. I am going to lie down here and go to sleep.'
+So they both went to sleep, and when they woke up the
+big brother said: 'Where you go? You no walk long
+way. You heap tired.'</p>
+
+<p>"And the little brother answered: 'I no like go
+farther. I go back Havasu. I catch 'em water there.'</p>
+
+<p>"'All right!' replied the big brother, 'I no like
+Havasu. I go hunt water and plant corn and watermelons
+and sunflowers. You go back to Havasu.'</p>
+
+<p>"And he gave him a little bit of corn, and that explains
+why the Havasupais can grow only a small amount
+of corn in their canyon, though it is exceedingly sweet
+and delicious.</p>
+
+<p>"But the big brother went on and found the places
+now occupied by the Hopi, and he settled there. And
+as he had taken lots of corn with him and he planted
+it, that explains" (to the Havasupai mind) "why the
+Hopi has so much corn.</p>
+
+<p>"And the smaller brother found water when he got
+back to Havasu, and he planted his corn, and cared for
+it, and went and hunted and caught the deer and made
+buckskin. Then he found a squaw who made baskets,
+and helped him make mescal, and they stopped there
+all the time.</p>
+
+<p>"The Hopi brother learned to make blankets, but no
+buckskin, so when he wants buckskin he has to come
+to his smaller brother in Havasu Canyon."</p>
+
+<hr class="tb" />
+
+<p>In the early days the Havasupais were undoubtedly
+cliff-dwellers, for in a score or more places in their
+canyons are houses in the cliffs&mdash;some of them
+inaccessible&mdash;which their traditions say were once occupied by<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span>
+certain families, the names of which are still remembered.
+All throughout the Grand Canyon region, too, from the
+Little Colorado River to Havasu Canyon, their
+cliff-dwellings, and smaller cliff "corn-houses" and mescal
+pits, are to be found. Indeed, the Havasupais built all
+the trails that are now being claimed as the work of
+white men into the heart of the Grand Canyon. The
+Tanner-French trail, the Red Canyon trail, the old Hance
+trail, the Grand View, Bright Angel, and Mystic Spring
+trails, are all old Indian trails. Not only are the
+cliff-dwellings and mescal pits proof of this, but the
+Havasupais can tell the families to whom they originally
+belonged and to whom the rights in them have descended.
+These rights they rigidly adhere to. It is the white
+man who knows no law as far as the Indian is concerned,
+and little by little the aborigine has lost springs,
+water-pockets, and trails, and is regarded and treated as an
+unwelcome visitor.</p>
+
+<div class="figcenter"><a id="mother"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image39l.jpg" width="272" height="342" alt="Havasupai Mother and Child." />
+    <p class="center"><span class="smcap">Havasupai Mother and Child.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="group"></a>
+    <img class="border" src="images/image39r.jpg" width="272" height="342" alt="A Family Group of Havasupais." />
+    <p class="center"><span class="smcap">A Family Group of Havasupais.</span></p>
+  </div>
+</div>
+
+<p>By this it must not be inferred that the Indians built
+the trails as white men build. In the main their trails
+were rude paths such as the mountain sheep might
+make, but in every case they had one of these rude
+pathways down into the canyon somewhere near to
+where the modern trails are now located. At the Bright
+Angel this path was changed when white engineers took
+hold of it, and at Mystic Spring Mr. Bass had built an
+entirely new trail, down a different slope, long before he
+discovered the Indian trail. Both unite near two great
+natural rock-cisterns, and then deviate below, the Indian
+trail zigzagging to the left, while Mr. Bass engineered a
+new trail of easy grade on the talus to the right.</p>
+
+<p>Some of the Havasupais are returning to the
+cliff-dwelling style of homes. My friend Wa-lu-tha-ma is<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span>
+forsaking his wood and brush "hawas," and constructing
+a house under the cliffs, where, as he quaintly puts
+it, he can "keep dry when much rain comes."</p>
+
+<p>It seems to me a reasonable supposition that it was
+from the frequency of the occurrence of these corn-houses
+in the walls of Havasu (Cataract) Canyon, with
+the occasional appearance of a few of the larger houses
+used as dwellings by the Havasupais, that the absurd
+and romantic yarns had their origin that fifteen, or less,
+years ago, were current in Arizona and elsewhere about
+this interesting people. The cowboys, miners, prospectors,
+and others, who accidentally stumbled upon the
+upper entrance to the Havasu Canyon, and wandered
+down its meandering course for ten or forty miles, even
+to the village of the simple Havasupais, returned to
+civilization and propagated and circulated stories that
+out-Munchausened Munchausen. They said these people
+were cliff-dwellers, living at the present day in the walls
+of the canyon; they were of powerful physical presence,
+and possessed great endurance. Their fields and gardens
+were wonderful, and their peach orchards surpassed
+those of most civilized cultivation, and they held in
+slavery a lesser people, dwarfs or pigmies, doubtless,
+who were cliff-dwellers like themselves, and whom they
+compelled by great cruelty to perform the most arduous
+labors.</p>
+
+<p>Others, having heard these stories, but whose spirit of
+adventure took them no farther than the "rim" of the
+canyon, claimed to have looked into the village and side
+canyons, and there seen the truth of these stories
+demonstrated. They had seen the pigmies and the
+gigantic Havasupais, had heard the harsh yells of the
+latter at the former, and had seen the frantic endeavors<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span>
+of the little people to obey the stern behests of their
+masters.</p>
+
+<p>All these yarns are explained by the fact that the
+distance of view dimmed the vision; the pigmies were
+boys driving the burros or horses, yelling and shouting
+as Havasupai boys delight to do, the voices magnified
+fifty-fold by the echoing walls of the canyon, while
+the parents moved around attending to their own
+business, or looked on and occasionally helped by
+a shout of encouragement or suggestion.</p>
+
+<hr class="chap" />
+
+
+
+
+<p><span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span></p>
+
+<h2><a name="ChXV." id="ChXV."></a>CHAPTER XV<br />
+<small>THE SOCIAL AND DOMESTIC LIFE OF THE
+HAVASUPAIS</small></h2>
+
+
+<p><span class="dropcap">F</span><span class="smcap">rom</span> the cradle to the grave the life of a Havasupai
+is practically an out-of-door life. Their
+hawas&mdash;even the best of them&mdash;are partially exposed
+and open, and in the summer hawas there is no
+pretence at what among civilized peoples is essential
+privacy.</p>
+
+<p>The games of the Havasupai children seem very few.
+I have seen only three. Of the first importance is
+shinny, or, as they call it, <i>tha-se-vi'-ga</i>. The goals are
+<i>go-ji-ga'</i>, the ball, <i>ta-ma-na'-da</i>, and the playing stick
+<i>ta-so-vig'-a</i>. The boys enter into this with the zest one
+would expect of such a time-honored game, yet, such
+is their general indifference to prolonged effort, they
+do not play it very often.</p>
+
+<p>An easier game, but generally left to the girls, is,
+<i>hui-ta-qui'-chi-ka to-ho'-bi-ga</i>, which I have fully described
+in my book on the Grand Canyon.</p>
+
+<p>The third game is stolen bodily from the Navahoes,
+except the name, which with the Havasupais is <i>T&#333;d-wi-ga</i>.
+It is the Nan-zosh, and is elsewhere fully described
+in these pages.</p>
+
+<p>Such a paucity of games is indicative of low mental
+power, lack of imagination and invention, and results
+in, or perhaps <i>from</i> a slow, heavy mental temperament.
+There is no comparison between the children<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span>
+of the same ages of the Havasupais and the Navahoes
+or Hopis. And yet, when they enter school, some of
+the Havasupais learn with a rapidity equal to that of
+these other children.</p>
+
+<p>It seems strange to find a people whose children
+have no equivalent for dolls; nothing specifically to
+care for. They are capricious in their treatment of
+their domestic animals, cats and dogs, sometimes petting
+them to excess, and then lifting the yelping or squalling
+creatures by the legs, twisting these members over
+their backs, or otherwise torturing them.</p>
+
+<p>The boys and the girls, as well as the men and
+women, are expert horse riders. Every family has its
+horses, and the children ride from their earliest years.
+Even as I write I catch glimpses now and then of a
+red-shawled girl on horseback and hear the hard strike
+of the horse's hoofs as he dashes along at break-neck
+speed along the trail near the hawa of my host. All ride
+astride, and are as fearless in ascending and descending
+the steep trails that give access and egress to their
+canyon home as the wildest and most expert of the
+Rough Riders.</p>
+
+<p>One of their great sports and gala times is when visiting
+Indians&mdash;Navahoes, Hopis, or Wallapais&mdash;come
+with fleet horses and races are arranged for. While they
+have no "Derby Day," they have days on which half
+the personal property of the village is pledged on the
+success of certain horses. They are inveterate gamblers;
+and blankets, buckskins, saddles, bridles, Navaho
+jewelry, horses, burros, and everything "gambleable"
+are risked on the outcome. And what an exciting scene
+an Indian horserace is, and how picturesque! There
+is not so much difference after all in human nature,<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span>
+when one penetrates below the surface. The reserved
+Englishman, the excitable Italian, the vivacious Frenchman,
+and the so-called stupid and stolid native aboriginal
+American exhibit exactly the same traits of
+character under the excitement of a horserace. But
+in Havasu Canyon the conditions are quite different
+from Ascot, Doncaster, or Newmarket. Here are bucks
+dressed in the breech-clout and excitement, and women
+gesticulating and waving their si-dram&acute;-as (our large
+flaming red or other "loud" colored bandannas,
+fastened over the shoulders and across the breast).
+Some suppress their excitement, others jabber like
+monkeys, and as the horses come to the starting-point
+there is just as much talking and din as after the start
+is made. One distinct feature is that many horses are
+raced without riders. They seem to understand, and
+when the signal to "let go" is given they dart off at
+full speed, just as if riders were on their backs urging
+them forward. Compared with our finely bred, beautifully
+chiselled horses, such as one sees, or used to see,
+in Lucky Baldwin's or the late Senator Stanford's stables,
+what ragged, scrawny, wretched creatures these are;
+and yet when they run how they surprise you, how
+those ugly limbs seem to limber up, and those sleepy
+eyes gain fire!</p>
+
+<p>Gambling at these races is carried to an extraordinary
+extent. Men, women, and children alike gamble all
+they possess, or even hope to possess. This gambling
+spirit has grown wonderfully in the past few years, for,
+during the Kohot Navaho's lifetime he constantly used
+his powerful influence to discourage it.</p>
+
+<p>Gambling, unfortunately, is not confined merely to
+horse-racing. All the afternoon, as I have sat at my<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span>
+work, a group of eight women, some young, some middle-aged,
+and one old, have gambled without cessation for
+five solid hours. Two young mothers had their babies&mdash;surely
+not more than two to three months old&mdash;and
+the youngest of the women was one of these mothers,
+and she could not have been more than eighteen years
+of age. Girls gamble at <i>Hui-ta-qui-chi-ka</i> for safety-pins,
+and boys for knives and the like, so that now it
+is a vice which has affected every individual of the
+tribe.</p>
+
+<p>The Havasupai children are expert ball tossers.
+With three or four small melons they rival the conjurers
+and jugglers of our vaudeville shows in feats of
+dexterity, keeping three or more balls in the air at
+the same time.</p>
+
+<p>Boys and girls alike run around in the fiercest rain,
+their feet and legs wet and the few clothes they have on
+absolutely soaked. The idea of changing them has
+never seemed to enter their primitive minds, and without
+care, without a fire, unless he chooses to build one, the
+youngster gets along as best he may. It is a case of the
+weaker going to the wall, for here only the strong can
+survive.</p>
+
+<p>There is very little attempt on the part of their parents
+to control them. They are generally allowed to do as
+they choose. I have often seen a little girl take a
+cigarette from between her father's lips, give it a few
+puffs, and return it, he all the while either indifferent to
+or unconscious of the act.</p>
+
+<p>The close proximity of Havasu Creek and its large
+ponds or reservoirs, made by the irrigation dams,
+naturally suggests that they are swimmers. Observation
+confirms this. From earliest childhood they are expert<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span>
+swimmers, boys and girls alike learning the art often
+before they can walk. I have seen mere babies placed
+in the creek and ditches by their parents and older
+brothers, and one can scarcely say they are taught to paddle,
+for it seems to come instinctively. There is not a
+child in the village who cannot swim and dive expertly,
+and there is no greater fun than to expend a dozen nickels
+by throwing them into one of the reservoirs and having
+the children dive for them. Sometimes they can be induced
+to bring the coins up in their teeth, even picking
+them in that manner from the sandy bed of the reservoir.
+They are as expert swimmers as the children of the
+South Seas. No Kanaka going out to meet an incoming
+steamer could ride the billows more daringly than the
+boys and girls of the Havasu swim in the rapid currents
+of their little stream. I have been with them to-day for
+a couple of hours. The boys dived into deep water
+and rose and fell like loons. I amused myself by throwing
+a stone into ten or more feet of water, and four or
+five of the boys would dive for it and get it almost as
+quickly as I could throw it. It was no sooner in than it
+was out again. One of the little girls, a sister of one of
+the boys, stood watching the sport. She became so
+interested that, suddenly, without removing her calico
+dress, she jumped into the deep place and enjoyed the
+fun with the rest.</p>
+
+<p>Then, a Havasupai man, riding a burro, brought the
+animal down into the stream where it was shallow and
+had a gravelly bed. For an hour he and the boys
+amused themselves by swimming back and forth through
+the deep pool, and every now and again one or another
+would jump on the creature's back and, hanging on,
+overbalance him, or make him turn a somersault. The<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span>
+burro bore it all good-naturedly and seemed to object
+very little to the fun: the only time he showed decided
+inappreciation was when the Indians got him down into
+deep water and forced his head under for too long a
+time.</p>
+
+<p>A little later on a horse was brought, who entered
+into the sport as if he were used to it. He swam back
+and forth and took to the water as willingly as a child
+takes candy. The boys hung on to his mane, got on
+his back, his neck, or hung on to his tail, and, to all
+seeming, it was all the same to him.</p>
+
+<p>Though they are so fond of the water, the Havasupais
+cannot be called in some respects a cleanly people. Far
+from it. Though they take the sweat bath almost as a
+religious rite<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> and their skin is thus kept clean, there is
+another kind of cleanliness in which they are very
+remiss. It would be unreasonable to expect that people
+living in the exposed wicker huts of the Havasupais
+could approach anywhere near the ordinary white man's
+standard of cleanliness. But certainly they might have
+a higher standard than they do. Lice swarm in the
+heads of the children and most of the women. On the
+other hand, all the younger men are particular to be
+cleanly in this regard, and dress their hair with skill and
+neatness. Bed-bugs abound in Havasu Canyon as in
+no other place on earth. They swarm everywhere, and
+are absolutely found in clusters in the sand, under the
+old bark of decayed trees, and in every conceivable
+and inconceivable lodging-place. The warm sand and
+the seductive moisture that obtains during the major
+part of the year must be especially conducive to their
+breeding, for they are ubiquitous. Yet, strange to say,<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span>
+I have never known of an instance where a bed-bug has
+been brought out of the canyon by a visitor. Though I
+have been with the Havasupais scores of times I never
+detected one of these vermin either in my clothing or
+bedding. The breed seems to be peculiar to the warm,
+moist air of the canyon and to be unable to live away
+from it, for which we give hearty thanks.</p>
+
+<p>Now and again scorpions may be found, and, after a
+rain, I have seen a score of hundred-legged worms (perfectly
+harmless) rolled up on the trail between the
+village and Bridal Veil Falls.</p>
+
+<p>Rattlesnakes are not common anywhere in those portions
+of the canyon much visited by the Havasupais,
+but now and then one may be found on the trails or
+basking in the sun on the rocks near by. Elsewhere in
+this canyon and its many greater or lesser tributaries
+they are common, and the Indians can find any quantity
+if they are sent for them. In all my years of wandering
+to and fro, though, I have not seen a half-dozen rattlesnakes
+in Havasu Canyon.</p>
+
+<p>Other pests are mosquitoes, gnats, and a small black
+fly which, in certain seasons, persistently lodges in the
+eye, causing considerable annoyance, and sometimes
+distress and pain. There are not many mosquitoes,
+though at times they are troublesome enough to satisfy
+one for their scarcity.</p>
+
+<p>Many of the women are expert basket makers, and in
+my book on Indian Basketry I have fully explained their
+methods of work and the charming nature of their
+designs. The Havasu Canyon is a basket maker's paradise,
+for the stream is lined for miles with willows
+suitable for this work.</p>
+
+<p><span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span></p>
+
+<p>The process of making strands or splints of the willows
+is a very simple and primitive one. Here as I sit
+writing (Sept. 14, 1901), Chickapanagie's squaw has a
+lot of willow shoots before her. Taking hold of one end
+of the splint in her teeth, she pulls away the cuticle with
+her fingers. These alone are her tools, and it is astonishing
+the rapidity and regularity with which the process is
+accomplished.</p>
+
+<p>As soon as a girl can frame her fingers to the work
+of basket making she is required to begin. It is very
+interesting to watch the small children in their endeavors
+to make the rougher baskets, and then, as they
+grow in skill, try the finer work. Pul-a-gas&acute;-a-a is not
+more than eight years of age, and yet a basket&mdash;k&#369;-&#369;&mdash;she
+brought to me was one of her own make, and it now
+occupies a place in my collection. The work is irregular
+and crude, but shows skill, and if the child has patience
+to stick to it, in time she will become one of the most
+accomplished basket makers of the tribe.</p>
+
+<p>As soon as possible after attaining puberty the
+Havasupai girls marry, generally between the ages of
+thirteen and fourteen. The parents themselves urge
+these early marriages. Whether they fear the loss of
+virtue in their daughters from evil white men, or the
+degenerate young men of their own tribe, I do not know,
+but several parents have told me that the sooner their
+girls marry, after they are marriageable, the better
+pleased they are.</p>
+
+<p>Marriage is generally arranged by purchase. When
+a young man sets his affections upon any particular
+girl, he contrives to show his preference for her, and,
+as soon as he finds that his attentions are agreeable, he
+visits his fair one's father or nearest male relative, and
+without parley begins to bargain for her as he would<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span>
+for a horse or any other commodity. The standard
+price for a wife is ten to twenty dollars, and where a
+trade cannot be made with a pony or blanket, the
+money itself is offered. The bargaining completed,
+there are no further preliminaries or ceremony, except
+that, three weeks or so before the wedding, the
+bridegroom takes up his residence in the hawa of the
+bride's parents. He is treated as one of the family, and
+at night rolls himself up in his blanket and sleeps alongside
+his prospective kinsfolk on the floor of the domicile.
+At the end of three weeks, if the contracting young
+folks are satisfied that their dispositions are harmonious,
+and if the marriage settlement is satisfactory, the
+wedding takes place. The groom takes his bride, the
+old folk take the medium of purchase, and the company
+laughs and banters the young husband and wife.
+The man takes the woman to his hawa, and the
+announcement of their marriage is made by the fact
+that they are living together and have assumed marital
+relationship.</p>
+
+<p>Sometimes an obdurate father or mother will refuse to
+sell a daughter, and thus expresses disapprobation of the
+suggested match. Occasionally, as among more civilized
+people, the young couple mournfully, but dutifully, acquiesce
+in the decision of the older people, but, more
+often&mdash;even, also, as white young people do&mdash;they
+rebel, and take the decision into their own hands by
+eloping and living together. This ends the matter.
+The ethics of the tribe are such that cohabitation once
+entered upon, the parents have no authority to declare
+the marriage void. And, as a further penalty for his
+obdurate obstinacy, the father loses the ten dollars or
+its equivalent he might have had by being kind and<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span>
+complaisant to the desires of the young couple.</p>
+
+<p>The Havasupais are polygamists, and believe in
+having as many wives as they can buy and support.
+At the time of his death Kohot Navaho had three wives
+living with him, and I personally know of two others
+that he had discarded on account of old age. When
+Hotouta, his oldest son, was living, his mother was a
+thrust-out member of Navaho's household. She was
+almost blind and decrepit, and Navaho with a wave
+of his hand and ten words had dismissed her from his
+bed and board. Hotouta had a tender heart and used
+to speak very bitterly about the injustice of this custom
+which allowed an old and helpless wife thus mercilessly
+to be discarded.</p>
+
+<p>Shortly before Navaho's death his oldest wife evidently
+"ruled the roost," and it certainly must have
+been by other means than her physical beauty. And
+yet she was vain of her good looks, for, when I made
+her husband's photograph, she became my strong ally
+in persuading him to sit before the camera, on condition
+that I would make a "sun-picture" of her own
+beautiful physiognomy and enchanting <i>tout ensemble</i>.
+When I made the photograph, she secured her petticoats
+between her legs in such a manner as to make
+them appear like rude trousers, and when I commented
+upon the unfeminine appearance and asked her to
+spread out her skirts in orthodox style, she boxed my
+ears with a manner at once decisive, haughty, and jocular,
+and bade me proceed as she was or not at all. The
+second wife was a meek kind of a creature, who seemed
+to be entirely under the dominion of wife number one;
+but the youngest wife, a buxom woman of twenty-three
+or four summers, evidently knew how to hold her own,<span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span>
+for she once or twice refused to obey wife number one,
+though she readily obeyed the same request when given
+by Navaho personally. This woman is now married to
+my old host, Waluthama.</p>
+
+<p>Marriage with a white man is unknown among the
+Havasupais, and unlawful cohabitation with one is punishable
+by death.</p>
+
+<p>The question of marrying is becoming a more serious
+one with the Havasupais each year. While occasionally
+a man will marry a Wallapai squaw, there is a
+strong sentiment against marriage outside of the tribe.
+Yet the number of the tribe is so small, and
+intermarriage has so long been carried on between them,
+that it is no uncommon thing for a young man or
+woman to be debarred from choice in marriage. At
+the present time G&#333;&#333;-fwho's son can marry but one girl
+in the whole tribe without violating their own laws
+of consanguinity, about which no people are more
+particular.</p>
+
+<p>The present Head Chief&mdash;Kohot&mdash;of the tribe is
+Man-a-ka-cha, a heavily built man, who is popular with
+the younger element. But he suffers much in comparison
+with the former Kohot, Navaho, who died
+in 1898.</p>
+
+<p>Kohot Navaho's was a strong face, marked and furrowed
+with bearing the cares of his little nation. A
+firm chin, powerful nose, gentle mouth, courageous
+forehead, eyes which were once fiery as well as piercing,
+but of late years had little of their primitive fire,&mdash;these
+gave a key to his character, in which firmness, courage,
+bravery, and gentle tenderness were commingled. His
+whole demeanor was of dignity and pride. No European
+sovereign in the days of despotic power could<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span>
+have worn the "air" of a monarch more regally than
+Navaho. But it was real with him. His kingship was
+within himself as well as in the affection of his people.</p>
+
+<div class="figcenter"><a id="daughter"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image40l.jpg" width="272" height="342" alt="Waluthanca's Daughter, with Esuwa, going for Water." />
+    <p class="center"><span class="smcap">Waluthanca's Daughter, with Esuwa, going for Water.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="wife"></a>
+    <img class="border" src="images/image40r.jpg" width="272" height="343" alt="Lanoman's Wife. A Havasupai." />
+    <p class="center"><span class="smcap">Lanoman's Wife. A Havasupai.</span></p>
+  </div>
+</div>
+
+<p>As might be expected with their powerful physical
+development, the men are great wrestlers, and often
+may be seen indulging in friendly, but none the less
+hard and exhausting bouts, where Havasupai methods
+of cross-buttocking and other "throws" are tested to the
+utmost. One of the former teachers was an expert
+wrestler,&mdash;learned doubtless among the Sioux, with
+whom he used to live as a United States teacher,&mdash;and
+one secret of the influence he had over the Havasupais
+was his ability to "down" them in a wrestling
+match. Time and again he had given their best men
+great "falls," and the more he threw, the more they
+respected and obeyed him.</p>
+
+<p>As runners and trailers they almost equal the Mohaves,
+Apaches, and Hopis, though, on the desert, their
+endurance is not so great as that of these two desert
+tribes. As canyon climbers, however, they surpass
+either of them. The climbing muscles, by life-long
+and constant practice, are remarkably developed, and
+they run up and down the long, wearisome, steep trails
+of canyons in a manner to excite the envy of a college
+athlete, and the astonishment of one who has, but a
+short time before, laboriously and tediously essayed a
+brief trip in which ascending or descending a steep trail
+was an essential feature.</p>
+
+<p>As riders they are skilful and full of endurance, but
+they are neither as graceful nor as daring as the Navahoes.</p>
+
+<p>Men and women both dress the buckskins for which
+the Havasupai is so famous. Amole root is macerated
+and beaten up and down in a bowl of water until a<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span>
+good lather and suds are produced. Then the operator
+takes a mouthful of the liquid and squirts it over the
+skin, which he manipulates and softens, rubs, scrubs, and
+pulls with his fingers and feet, moistening it again and
+again as occasion requires. Wild catskins are treated in
+the same way.</p>
+
+<p>From this excellent buckskin the men make moccasins
+for themselves and their women. The first time I
+saw Kohot Navaho he was sitting naked, upon a blanket
+outside his hawa, his three wives near by, they cutting
+and preparing peaches for drying, he busily engaged
+making a pair of moccasins. The sole is of two or three
+thicknesses of heavy rawhide, to which the uppers of
+buckskin are deftly sewn, with strings of catgut or deer
+intestines, the holes being made by a bone awl.</p>
+
+<p>Every summer trading-parties of both Hopis and
+Navahoes come down to the village, bringing blankets,
+ponies, pottery, and the like, for exchange. In 1898
+there were three separate bands of Navahoes and two of
+Hopis. Trading is a serious process. Laws of barter
+or sale are first made, before the traders open their
+packs, and all the people are expected to abide by these
+loosely promulgated laws without question. Then the
+hawa of the Havasupai host is turned into a store.
+Poles are suspended in every possible direction on which
+to show off the blankets to best advantage. A crowd
+of chattering men and women stand outside, or, now
+and again, come inside, during the whole day, and at
+night-time the men who have done business come in,
+squat on the ground, and spend the hours in smoking,
+tale-telling, and gossip.</p>
+
+<p>There is difficulty in the Havasupai mind at trading
+for more than one thing at a time. If you wish to buy<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span>
+six articles from the same Indian, you cannot pay a
+lump sum for the six. Each one must be traded and
+paid for separately.</p>
+
+<p>In most things there is no fixed standard of price.
+Fictitious values are placed upon articles of no value
+whatever, but to which the Indian mind has attached
+singular virtue and importance. On the other hand
+baskets, which require days to manufacture, taking no
+account of the time and arduous labor expended in
+gathering the materials, dyes, etc., for that purpose, are
+sold at varying prices, but nearly always far too low to
+begin to compensate them for the efforts expended.</p>
+
+<p>Yet they are keen traders in their way. "What
+can I get out of him?" is the normal attitude of mind,
+and the price is made to correspond to what the seller
+imagines is the ability of your pocket.</p>
+
+<p>In dealing with them, I adopted the plan years ago,
+as a fixed rule, from which I seldom deviate, to state a
+figure I will give for things offered to me, and that sum,
+no more, no less, is what I will pay. They soon learn
+this, and, though at times it seems to be a disadvantage,
+it gains the confidence of the Indian and he will the
+more readily trade with me.</p>
+
+<p>I once excited the hearty laughter and some scorn
+of the Havasupais by buying a lot of old baskets,
+blankets, etc., that they had long deemed of no value.
+I was seeking their older styles of work and urged them
+to bring me "any old trash" they had discarded. The
+usual crowd assembled around my camp, and, as each
+specimen of dilapidation was half-shamefacedly revealed
+a shout of laughter arose, directed partially at the would-be
+seller for her temerity in supposing that such rubbish
+could ever find a purchaser, and partially at myself for<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span>
+being so foolish as to want to carry it away. But I
+obtained some fine specimens, though much worn, of
+the workmanship I desired, so could afford to be very
+complaisant at the derision I aroused.</p>
+
+<p>The Havasupai is one of the most jolly, frolicsome,
+and light-hearted of mortals. With his stomach full he
+has no cares, and he goes into fun with a zest and energy
+that are pleasing. He is fond beyond measure of practical
+jokes,&mdash;when he is not the victim,&mdash;and cares very
+little who suffers so long as he can obtain fun. Consequently
+if one meets with a misfortune, especially a
+laughable one, he need expect little, if any, sympathy
+in Havasu Canyon.</p>
+
+<p>They are a singular mixture of frankness and cunning,
+of honor and deception, of truth and frankness, of
+reliability and untrustworthiness. They will as deliberately
+and coolly lie to a white man about anything and
+everything&mdash;if it suits their purpose&mdash;as they will
+tell the truth. Ask a man his name&mdash;an insult, by
+the way&mdash;and he will lie to you, even though you are
+a good friend; as, for instance, when, after being the
+guest of "Supai Charley" for several days, I quietly and
+without seeming intent asked him his name, which I
+knew to be Wa-lu-tha-ma, that I might send him some
+gifts I had promised. For a few moments he hesitated,
+and then said "Qu-ar-ri"&mdash;a Wallapai name that has
+no relation to the Havasus whatever. Sinyela was full
+of deception, and yet, when a friend told him he might
+catch one of his horses and ride it so far, and we reached
+that point and I suggested to him that he take the pony
+forward and leave it at the designated spot on his
+return, he would not listen to it for a moment.</p>
+
+<p><span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span></p>
+
+<p>They are petty thieves, but years of experience have
+taught me that they could not be persuaded to engage
+in larceny on a grander scale. One of my first experiences
+in this line was to have some little thing taken
+from my camp many years ago (I forget now what it
+was). Immediately I sent for Hotouta, and told him the
+article must be returned. In a few hours the boy thief
+(now a hang-dog looking buck) came and brought back
+the article.</p>
+
+<p>On my last visit, coffee and candy were taken from
+my sacks at Wa-lu-tha-ma&acute;s hawa, and three necklaces
+which I had taken as presents for some of the children.
+I spoke angrily to my host of his negligence to protect
+my goods when they were in his care, and, as for the
+necklaces, said if they were not returned by morning I
+should complain to the agent, and have the thief discovered
+and punished. Long before sunrise in the
+morning the necklaces were returned.</p>
+
+<p>There is a good deal of craft about some of them. For
+a long time Captain Jim and a few others had wished to
+have a road or trail made around Hue-gli-i-wa that would
+make it less dangerous, and add much to the comfort of
+the people, who lived both above and below this spot,
+when they wished to visit each other. For years nothing
+was done. But when, this year, he took the matter up
+again, he did it in a round-about way that won success.
+He urged that an invitation be sent to the leading
+horsemen of the Wallapais to bring their best horses
+and come and run races with them. The Wallapais
+accepted the invitation. Now was Captain Jim's
+opportunity for the display of his finesse. He casually
+suggested to some of the most ardent racers that the
+way to beat the Wallapais was to make a race-track
+just the same as the white men did, and, when it was<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span>
+completed, train their horses to run on it until they
+were so familiar with it that, when the Wallapais
+came, they would be able to take all the advantages
+this additional knowledge would give. The suggestion
+worked like a charm. It was Tom Sawyer's woodpile
+over again. The young men waited on the Kohot,
+Manakacha, and asked permission to cut a road a mile
+long through the middle portion of the canyon. The
+only place where this could be done was just where
+Captain Jim desired the road. He was appointed to
+see that the work was properly done, and the first few
+days of my visit were enlivened by the echoing roars
+of the powder explosions that were set off. When I
+went down to the lower part of the village it was over
+the new and completed road, a full mile in length, and
+well cut out and graded. Such a consummation was devoutly
+to be wished, and while races are not an unmixed
+good, one could tolerate them the easier for the
+Havasupais if they would always be the means of
+accomplishing such desirable ends.</p>
+
+<p>The Havasupais are far from being dull and stupid, as
+casual observers suppose. They can see the point of
+things as quickly as some of their white neighbors.
+For instance; I have elsewhere, in my Grand Canyon
+book, told how Silver, Hotouta's fine horse, was given
+to Mr. Bass. This horse has always been an object of
+envy to some of the young men of the tribe. Mr. Bass
+also bought from Sinyela a red mule of some of my
+exciting experiences. Having once had possession of
+this mule was in itself an overpowering temptation to
+those Indians, who, in the days of Sinyela's ownership,
+had been permitted to ride it. Consequently Mr. Bass
+was often annoyed by finding, on his return from an<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span>
+absence of a few days, that Silver and the mule, one
+or both, had been taken from the pasture and ridden
+by the Indians. When he completed his trail across
+the river and finally established the ferry that bears his
+name&mdash;the only ferry, by the way, across the Grand
+Canyon, and the only one on the Colorado River
+between Lee's Ferry and the one below the mouth of
+the canyons&mdash;he decided to swim Silver and the mule
+across the river and keep them for use on the north
+side. When this was done Chickapanagie was present.
+With a twinkle in his eye he said: "Bass heap sopogie
+(understand). Havasupai no ride 'em Silvern, and Red
+Mule no more."</p>
+
+<p>There is wide diversity in the attitude different members
+of the tribe hold towards the whites. Some are
+friendly, others openly hostile and ugly, while others
+merely receive strangers on sufferance as a necessary
+evil, useful for the purchase of baskets and such other
+things as they may have to dispose of.</p>
+
+<p>Manakacha was elected to his kohot-ship because
+the majority of the men were in favor of keeping out
+the whites from Havasu Canyon, and he was ever
+averse to the white man.</p>
+
+<p>Those, however, who are friendly, are good and
+true friends, as those who knew Hotouta, Spotty, and
+others who are gone can testify.</p>
+
+<p>Spotty was a genial, kindly soul, with whom I had
+various dealings. He was intelligent and reliable in
+his intercourse with me, though a medicine-man and
+ready to dispense charms, incantations, and native medicines
+on the slightest pecuniary provocation. On one
+of my early trips to Havasu I negligently overlooked
+taking a sufficient supply of extra films. What an idea!<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span>
+To start on such a trip and forget one's camera rolls.
+There were about thirty exposures left on my film and
+I was sure I should need two hundred and fifty.
+Indeed, long before I had reached the Havasupai
+village all the roll was exhausted, and no more pictures
+could be taken.</p>
+
+<p>I was disgusted with my own want of forethought, and
+generally disgruntled, when lo! on sight of Spotty
+the idea occurred as if by inspiration: "Why not send
+Spotty for it?" No sooner suggested mentally than
+I broached the subject. The round trip was a good
+fifty-five to sixty miles, and much of the road up Havasu
+Canyon, and I must have the roll within twenty-four
+hours. Spotty's eye was on the main chance, and
+he at once expressed his willingness to go provided
+there was "enough in it." "How much you give me?"
+he inquired. I considered for a while, and then with a
+Pecksniffian air of benignant charity offered him "two
+dollar!" "Al lite, I go! Maybe so I go quick you
+catch 'em two dollars and a half?" he asked. I studied
+over it awhile before committing myself, and then queried
+"When you start, Spotty?" Looking up towards hue-a-pa-a
+(the man image) on the upper rim of the near
+canyon wall, he pointed. "I go when you see 'em
+<i>ha-ma-si-gu-va&acute;-te</i> (the evening star)."</p>
+
+<p>"When you come back?"</p>
+
+<p>"I come back next day all same time you see 'em
+<i>ha-la'-ha</i> (the moon). Maybe so I come back sooner
+you see 'em, you give me two dollar half?"</p>
+
+<p>A twenty-four hours' ride on horseback&mdash;nearly
+sixty miles&mdash;through a solitary country where his only
+company would be coyotes, mountain lions, and other
+wild animals, and a large portion of it ridden in the<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span>
+dark night, for two dollars, with a bonus of fifty cents
+if the trip was made within twenty-four hours&mdash;it was
+not extravagant pay, so I cheerfully acceded to his request
+for the bonus. But now came the difficulty of fully
+explaining to Spotty what I wanted, and where he could
+find it. The tent at Bass Camp was divided into five
+compartments,&mdash;two small rooms with canvas walls on
+either side of a long room which ran through the centre
+of the tent, its entire width. Making a plan of the tent
+on the ground, so, and giving him the compass points, I
+showed that my "all same white man's basket made of
+leather," viz., my <a href="#valise">valise</a>, was in the northeast corner of
+the southwest room. The film was in the valise, but I also
+needed my ruby lamp, so I deemed it best for him to bring
+valise and lamp, which latter was separate. Off he went
+cheerfully and merrily, and two hours before the moon rose
+he was back at the camp with valise and lamp safe and
+secure. He received his bonus and we were both happy.</p>
+
+<div class="figcenter" style="width: 250px;"><a id="valise">
+<img class="border" style="margin-top: 1em;" src="images/image41.jpg" width="250" height="244" alt="Map of the tent at Bass Camp made to show Spotty where he would find the Valise." />
+</a></div>
+
+<p>Like all other Indians, they used to have an abnormal
+dread of the camera.</p>
+
+<p>One of my Havasupai friends, U-math-ka, thus stated
+his reasons for refusing to be photographed. With
+graphic gesture of horror and dread he said: "If you
+make my picture I die pretty soon. I look at the Sun.
+He get heap hot. I no breathe. I lie down. I die!"
+When I assured him no possible injury could result, he<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span>
+yielded to my urgent entreaties so far as to consent to
+allow me to make his sun-picture, on the sole condition,
+however, that I did not ask him to look at the camera,
+or to cease talking (he was relating some Havasupai
+myths at the time). His condition was what I desired,
+for it enabled me to secure the accompanying natural
+and life-like photograph.</p>
+
+<p>In speech the Havasupai tongue is not very musical
+or agreeable. The voices of men and women are soft
+and sweet, as a rule, and either when singing their rude
+aboriginal songs or those that they have been taught
+at school, they show a natural appreciation of tone
+that is not usual or common. In a sentence the last
+syllable of the last word is often a third higher than the
+rest of the word. This gives a singularly emphatic
+effect.</p>
+
+<p>The voices of the men are not unpleasant, though
+generally they are thrown too high&mdash;head tones&mdash;to
+be agreeable; and as conversation increases they often
+allow their voices to rise to an almost querulous note.
+There is a good deal of the chant about it of a half-musical
+nature.</p>
+
+<p>The women's voices are usually sweet and musical,
+but the language itself does not lend itself to the display
+of vocal sweetness. It is not a "liquid" language. It
+is full of crooks and twists, gutturals and harsh labials,
+and seems to be ground out in angles with a machine-like
+regularity. In some cases, the women, having
+imitated the querulous tone of some of the men, have
+developed a harshness that is disagreeable. The rapidity
+with which they learn new words is remarkable.
+Lanoman, one of the present policemen, asked me the
+English of a number of words, and all during the day I<span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span>
+heard him repeating them over to himself, and seldom
+would he need correction.</p>
+
+<p>The dress commonly worn by the women consists of
+a short skirt and waist, made of colored calico, and a
+<i>si-dram'-a</i>, which may be described as a rude shawl,
+two corners of which are tied obliquely across the chest.
+When at work this is often slung over one side of the
+body so that one arm is free. Among the Havasupais
+the si-dram-a that is most desired and sought after is
+one made of four large bandana handkerchiefs, with red
+as the choice of colors.</p>
+
+<p>The men, when I first visited them, seldom wore anything
+more than the breech-clout except in cold weather,
+but as school influences began to permeate the village,
+blue overalls and the cast-off trousers and other clothing
+of the white man were donned, until now it is a
+rare sight to see a man clothed in any other than the
+ordinary fashion, though the influence of the outside
+Indians is seen in the Spanish "cut" of all home-made
+garments. Moccasins are the common foot-gear, though
+occasionally a man or woman may be found wearing
+"civilized" shoes.</p>
+
+<p>Fish, pork, chicken, all kinds of birds and eggs, are
+tabooed as food by the Havasupais, but they eat rats,
+deer, antelope, rabbit, prairie dog, and mountain sheep.
+They are especially fond of beef, and horse and mule
+meat, no matter how the animals come to their death,
+are esteemed luxuries. They will even eat lizards and
+lice.</p>
+
+<p>The prickly pear and the fruit of the amole, or hosh-kon,
+are much favored when ripe. The latter is roasted
+in the coals until the outside is completely blackened.
+A hole is made in this carbonized surface to let out the<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span>
+steam, and, when cold, the fruit is eaten as a great
+delicacy. I have often eaten and enjoyed it, though it
+has a sickish-sweet vegetable taste that at first is
+somewhat unpleasant. The pinion nut, sunflower and squash
+seeds are also regarded as delicacies. Practice has
+made the Havasupais dexterous in eating these
+husk-covered seeds. The novice finds it a wearisome task
+to hull them, but the expert throws a handful of seeds
+into his mouth, cracks the shells, and by skilful
+manipulation eats the nuts on one side of his mouth and
+expels the shells on the other. When I can do this I
+shall make a meal on pinion nuts, as they are of
+exquisitely sweet and delicious flavor.</p>
+
+<p>Sunflower seeds, squash seeds, and a variety of wild
+grass seeds and corn are parched by the women by
+placing them in saucer-shaped baskets&mdash;or k&#369;-&#369;s&acute;&mdash;with
+hot ashes, and then tossing them up and down and
+to and fro until sufficiently cooked. The seeds are then
+scooped out with the fingers, and ground on a slab of
+basaltic rock, by rubbing one stone over the other. On
+the occasion of one of my visits, when I was the guest
+of Chickapanagie, I made the accompanying photograph
+of his wife as she thus parched corn in a basket. It
+was the placing of a covering of clay inside the k&#369;-&#369;,
+to prevent its burning, that led Frank Cushing to the
+belief that here was the explanation of the origin of
+pottery.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p>
+
+<p>Green squash is cooked after being hacked into pieces
+in an apparently reckless but most effective manner.
+With the squash in one hand, the woman takes a large
+butcher knife in the other and strikes indifferently at<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span>
+the squash, turning it around and at different angles
+the while. In a few moments chips, as it were, begin
+to fall into the cooking pot, and after the exterior is cut
+and hacked in every direction the cook begins to slice
+it into the pot. When well cooked, it is eaten without
+any other improvement than a little salt.</p>
+
+<p>Corn and beans are plentiful with them, and both are
+as delicious and tender as any I have ever tasted elsewhere.</p>
+
+<p>Mescal is one of their chief foods. It is made by
+them exactly as the Wallapais make it. That fibrous
+portion of the plant that cannot be treated in this
+manner is boiled, and the drink therefrom, when fresh,
+is a sickish-sweet liquid, that, however, might soon
+become agreeable. This liquid is of a dark brown color,
+and when boiled for a long time becomes a species of
+thin molasses.</p>
+
+<p>The Havasupais know no process of fermentation so
+far as I have been able to learn, and the elders of the
+people long objected to the coming of the white man
+because one of the bad things he brought to the Indian
+was whiskey and other intoxicants.</p>
+
+<p>Quail and ducks abound in various parts of the Havasu
+Canyon region. Even to this day many of the latter
+are shot, for sale to the white man, with the arrow instead
+of the gun. The Havasupais claim that the arrow
+is far less liable to scare away the flock than is the loud
+report of a gun, so they keep up their practice with the
+antiquated bow and arrow, and some of them show wonderful
+skill in their use. I have often placed a ten-cent
+piece in a notched stick and enjoyed watching the
+young men as they fired their arrows at it at a distance
+of fifty paces. Their skill was such that on one occasion<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span>
+I lost a dollar thus within half an hour.</p>
+
+<p>At one time in February I found the canyon alive
+with quail, the whirring of whose wings met us on every
+hand as we rode along from hawa to hawa.</p>
+
+<p>I am told there is no fish in Havasu Creek above
+Mooney Falls, but from the base of this fall on to
+the river both large and small fish are abundant. I
+rather doubt this, as on the occasion of my attempt to
+reach Beaver Falls down the course of the creek from
+Mooney Falls I saw no fish, nor signs of any.</p>
+
+<p>One of the Havasupais tells me that mountain sheep
+may be seen on the northern rim of the Grand Canyon
+in small bands. When the snow is deep upon the Buckskin
+Mountains and the Kaibab Plateau they descend
+to the more temperate regions of the canyon where
+grass may be found in plenty, and then the Paiuti and
+Paieed Indians kill them, drying the flesh for later
+use. This they do regardless of a territorial law, which
+forbids even an Indian killing mountain sheep at any
+time. The Indian regards his as a prior right, existing
+long before there was any territorial legislature, and he
+acts accordingly.</p>
+
+<p>Mountain lions, wildcats, lynxes, coyotes, badgers,
+deer, and antelope, with an occasional mountain sheep
+and bear, are the larger quarry of the Havasupai
+hunters. The deer and antelope they find in the open
+grassy glades of the forests on the canyon rim and
+reaching towards the desert. The other game is
+generally found in the recesses of the canyons or on
+the slopes of the far-away mountains of Hue-han-a-patch-a
+(the San Franciscos), Hue-ga-wool-a (Williams
+Mountain), or Hue-ga-da-wi-za (Red Butte).</p>
+
+<p><span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span></p>
+
+<p>Some of the skins are dressed with the hair on and
+are used for clothing, as sleeping mats, or are sold to
+the travellers at the trains or traded at the stores on the
+railway. But many of the better skins are carefully
+tanned and dressed and converted into buckskins, as
+before stated.</p>
+
+<p>This, indeed, is one of their staple articles of trade,
+good buckskins fetching as high as five dollars and even
+ten dollars cash. I have several times seen a blanket
+for which I had offered eight dollars or ten dollars
+readily exchanged for a simple buckskin, and it is not
+an unusual occurrence to note a trade where a fair
+Navaho pony is given for a large and well-dressed skin.</p>
+
+<p>The outside Indians that the Havasupais are familiar
+with are the friendly Wallapais, whom they call their
+cousins, the Hopis and the Navahoes. They have often
+had wars with the hated Mohaves, Apaches, and Paiutis.
+The Chemhuevis, Pimas, and Maricopas are their distant,
+little known, but accepted friends. Far-away Zuni
+is Si-u, and still farther Acoma is Ac-o-ca-va, and though
+intercourse with the people of these villages is rare, it
+has always been friendly.</p>
+
+<p>For the grazing and watering of their horses and other
+stock each head of a family has a certain region allotted
+to him, over the boundaries of which he may not allow
+his stock to wander, except when removing them or
+by special permission. Manakacha, the head Kohot,
+takes the range formerly owned or controlled by Captain
+Navaho, the late Kohot, viz., the region of Black Tanks.
+Rock Jones (the chief medicine-man) has Topocobya
+Canyon and the plateau above as far as the other side
+of the Grand Canyon towards the Mystic Spring Trail,
+where begins the territory of Vesna, Captain Burro, and
+Chickapanagie. This includes the south banks of the<span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span>
+Grand Canyon towards the Little Colorado River and
+including the Mystic Spring, the Bright Angel, the Grand
+View, Hance's old and the Red Canyon Trails, in the
+neighborhood of which, for centuries, the Havasupais
+have been descending. Indeed, it was the Havasupais
+who made the "Indian Gardens" that are so charming
+a feature of the Bright Angel Trail. Sinyela has the
+upper part of Havasu Canyon reaching to Bass's camp
+at the Caves, named by the Havasupais Wai-a-mel.
+Uta and Waluthama have the lower portion of Havasu
+Canyon, around to the head of Beaver Canyon and all
+the territory on the south side as far as Hack-a-tai-a&mdash;the
+Colorado River.</p>
+
+<p>Thus there are no disputes arising over the wrongful
+pasturage of stock, as each Indian regards himself as
+bound by the strictest ties of honor not to deviate from
+these established and long-observed boundaries.</p>
+
+<p>As I have before stated, the Havasupais at one time
+owned the whole of the Kohonino Forest region and
+also the trails into Hack-a-tai-a (the Grand Canyon).
+From time immemorial they have hunted from Havasu
+(Cataract) Canyon to the Little Colorado, and, of
+course, have had access to the water pockets, or rock
+tanks, in which rain water accumulates all along this dry
+and springless region. In talking with one of the Indians
+recently he asked me if the Great Father at Washington
+could do nothing for him and his people so that
+they might still continue to use the water pockets of
+their ancestral hunting-ground. He said, "You sabe
+Ha-ha-poo-ha (Rain Tank) and Ha-wai-i-tha-qual-ga
+(Rowe's Well) and Ha-ga-tha-wa-di-a (the water hole
+near Hance's Camp) and Ha-ha-i-ga-sa-jul-ga (Red
+Horse Tank), Havasupai use these water holes when<span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span>
+him go hunt deer and antelope. Now white man him
+come and say, 'D&mdash; you, you get away. I've got no
+water for any blanked Indian.' We no catch 'em water,
+we no go hunt, and we no go hunt we no catch 'em deer
+and antelope and jack rabbit, and by-em-by our squaws
+and boys and gels go heap hungry. Maybe so you
+see 'em Great Father at Washington and you tell him,
+and ask him what Havasupai do."</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span></p>
+
+
+
+
+<h2><a name="ChXVI." id="ChXVI."></a>CHAPTER XVI<br />
+<small>THE HAVASUPAIS' RELIGIOUS DANCES AND
+BELIEFS</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> Havasupais do not occupy a high place in
+the scale of religious life. They are very different
+from the Hopis and Navahoes. They have few ceremonies,
+few prayers, and few ideas connected with the
+world of spirits. If evil comes upon them they seek to
+propitiate the power that caused it. They dance and
+pray. But there is no system, no recurrence of elaborate
+ceremonials year after year. Indeed, the only
+regular dance that I have personally seen is that of the
+annual harvest, and that is occasionally omitted. The
+Sick Dance, as its name implies, is for the purpose of
+healing the sick.</p>
+
+<p>On the second night of my first visit to the Havasupais
+my companions and I were invited by Hotouta to
+accompany him to one of these harvest thanksgiving
+dances. It was a wild and fantastic scene. Gathered
+together in a circular enclosure, the fence made of
+willow poles bound together with withes of the same
+tree, were between one hundred and two hundred Indians
+of both sexes in any and all manner of dress and undress.
+Three or four bonfires added to the weirdness
+by throwing peculiar lights and shadows upon the countenances
+of those present. At times there was a silence
+which became almost solemn in its intensity, and then
+talking and chattering broke out again, as if the sound<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span>
+of their own voices helped, in some measure, to relieve
+the painfulness of the solemnity of this not-very-welcome
+religious ceremonial. I was actually gazing upon the
+preparations in progress for the sacred peach dance.
+One by one the notables of the tribe were pointed out
+to me. There stood Kohot Navaho in proud solitariness,
+eyeing the preparations with a moodiness which
+became his serious and taciturn nature. Not a thing
+of importance passed his eye. His keen powers of
+observation took in the frivolity of certain young Havasupai
+belles as well as the actions of the Chemehuevi
+Indian who was to be director of the music of this religious
+festival. By his side stood his second son, who,
+in gentle and mellifluous speech was talking to those
+with whom he came in contact. Hotouta, the second
+chief, was by my side, acting as guide, chaperon, and
+instructor in the mysteries. Here was his daughter,
+a fine buxom lass of sixteen summers, with merry,
+laughing eyes, saucy lips, thick black hair, cut with the
+usual deep fringe on her forehead, and a voice that
+would have been the fortune of an American girl who
+desired a place on the operatic stage. Yonder stood
+Ha-a-pat-cha, a fine athletic fellow with muscles of steel
+and a chest like that of an ox, whose only costume was
+the gee-string. He marched to and fro as if consciously
+proud of his fine figure, came up at a call from Hotouta
+and seemed to be highly pleased with his introduction
+to us, although there was an air of condescension in his
+handshake which suggested that I was the honored
+person. Perhaps I was! <i>Quien sabe?</i></p>
+
+<p>Near by stood Mr. Bass and a special commissioner
+sent by the United States Indian Department to report
+on the condition of the Havasupais, and seek to gain<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span>
+their consent to send their children to the Indian school
+at Fort Mohave.</p>
+
+<p>I was too tired that night to stay long. So after an
+hour's watching I returned to Hotouta's hawa, stretched
+myself out on the sand&mdash;<i>outside</i>&mdash;in my blankets, and
+was soothed to sleep by the monotonous chant of the
+dancers.</p>
+
+<p>Next day, in a burst of frolicsomeness I exclaimed to
+my friend, who was commonly called Tom by the whites:</p>
+
+<p>"Hotouta, why you no let me dance, all same Havasupai?"</p>
+
+<p>It never entered my comprehension that Tom would
+regard the remark with serious attention, hence my
+astonishment can better be imagined than described
+when thoughtfully he turned to me and said:</p>
+
+<p>"Maybe so! Me no know! Maybe so Havasupai
+no like 'em you dance. Maybe so they all same like
+'em! I see pretty soon."</p>
+
+<p>"Pretty soon" he came back with a cheery "All
+right! Navaho say you dance. Havasupai like 'em
+you!"</p>
+
+<p>Here was a fine predicament! I had never danced
+a step in my life. In the few ball-rooms I had visited
+I had been a "wall flower." But in this case I had
+provoked the invitation myself, so, after a brief mental
+struggle, as gracefully as possible I accepted the consequences
+of my own rash speech.</p>
+
+<p>When the hour arrived I placed myself under the
+hands of Hotouta, Yunosi his squaw, and their daughter,
+in order that I might be properly and appropriately
+apparelled for the occasion. The first salutation somewhat
+daunted me. Tom said, "You catch 'em white
+shirt!" The only white shirt I had was a night<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span>
+robe which had done service to such an extent
+that I had placed it in my saddlebags when we left
+civilized regions for the purpose of wrapping up specimens
+of rock to take home. Its "whiteness" may have
+been somewhat of a memory. But I brought it forth,
+and waited anxiously for Hotouta's approval. He was
+delighted, and I felt reassured.</p>
+
+<p>When it was donned, and a pair of blue overalls, I
+was ready to receive the painted lines of sub-chieftainship
+on my face, and the eagle plume in my hair.</p>
+
+<p>Then, in solemn dignity, we started down, Indian file,
+for the dance ground. At least Hotouta and I were
+dignified, while behind us Mr. Bass and the special
+Indian Commissioner were making frantic endeavors to
+hold in their laughter at the rude and brutal (!) jokes
+they were making at my expense. We had not proceeded
+far before Hotouta stopped me and with solemn
+face said: "You dance, you no laugh. Havasupai no
+like 'em you laugh!" I promised to be "as sober as a
+judge," and not laugh, and again we proceeded, to be
+stopped once more by Hotouta, who explained with
+perfect seriousness: "Maybe so you dance heap harnegi.
+Havasu squaw, she like 'em you. You catch 'em one
+squaw. Then you dance more and maybe so you
+catch 'em two squaw. She come, all same" (and here
+Hotouta illustrated how the squaw might come and
+separate me from my male companion to right or left,
+and take my hand in the fashion afterwards described).
+"She take your hand, all same. You no nip. She no
+like 'em you nip." I promised not to "nip," and with
+satisfaction Hotouta now led the way to the dance
+ground.</p>
+
+<p><span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span></p>
+
+<p>After a formal introduction to all the chiefs and their
+approval given to my being accepted as Hotouta's
+brother and a fellow chief with him in the tribe of the
+Havasupais, the dance began. This is how it was
+conducted.</p>
+
+<p>The "evangelist" sang over a strain of a new song.
+A dozen or so of the leaders took it up, and as soon as
+they were fairly familiar with it, the others joined in.
+Then the women took a hand, literally as well as figuratively,
+for they came in and separated the men, interlocking
+the fingers, midway between the first and second
+knuckle joints, standing shoulder to shoulder, and enlarging
+the group until a complete circle was formed.
+Then, with a side shuffling motion, moving one foot to
+the left and following it rapidly but rhythmically with
+the other, the while lustily and seriously singing the
+song they had just learned, the dance continued,&mdash;a
+dull, monotonous, sleep-producing ceremony, until the
+onlooker was awakened by manifestations he little expected
+to see at an Indian thanksgiving dance. Very
+often it occurs that women of the tribe are affected with
+a somewhat similar excitement to that which seizes the
+negro when he has "the power." With a shriek, the
+woman hysterically leaps within the circle made by
+the dancers, and howls and shouts and dances and
+jumps, and then, perhaps, throws herself in a heavy
+stupor upon the ground. Some will run to the centre
+post, and, hanging on with one or both hands, will
+swing rapidly around until they fall exhausted to the
+ground. When the male members tire of seeing these
+excitable females upon the ground, they unostentatiously
+step up to the prostrate figures, seize their long thick
+hair, swing it over the shoulder, and thus proceed to
+drag the now exhausted women to the fires, where<span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span>
+friends of their own sex attend them until they "come
+to."</p>
+
+<p>And what did all this ceremony mean?&mdash;for to the
+Havasupais it was a ceremony, performed with as much
+dignity as we perform our religious services in church
+or cathedral. While I was dancing Hotouta was giving
+an explanation to Mr. Bass. Each year this dance is
+performed as an act of highest devotion to gain the
+approbation of "Those Above." The Peach Dance is
+the "harvest thanksgiving" dance&mdash;when thanks are
+made for the gifts of the past and prayers are offered
+for the needs of the future.</p>
+
+<p>The leader of the singing was a Chemehuevi Indian,&mdash;a
+tribe located west of the Wallapais and living
+mainly on the California side of the Colorado River.</p>
+
+<p>He was a regular "evangelist" amongst the Indians,&mdash;a
+native Moody, and gifted enough, musically, to perform
+the part of Sankey or Excell. His harangue on this
+occasion was an unusually fervent oration, especially
+cutting to Hotouta, for he was one of the chief objects
+of the "evangelist's" vituperation and abuse. In fact
+had Hotouta been a white man he would have gone away
+saying the preacher was "horribly personal and disgracefully
+abusive" to the leading members of his congregation.
+He explained that the reason the tribe had
+lost so many of its members last year by the dread
+"grippe" was because of their levity. They had
+laughed too much, gone hunting and visiting white
+men's camps when they ought to have been dancing.
+They were allowing the white man to laugh them out
+of the traditions of their forefathers. Then he especially
+denounced all friendliness to the whites, and singled out
+Hotouta, Chickapanagie, Spotted Tail, and one or two<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span>
+others who had been the leaders in thus countenancing
+the whites, and administered to them severe rebukes.
+After this, referring to the offer of the whites to give
+them farming implements, food, etc., if they would send
+their children to the Indians' school at Mohave, he
+urged his hearers to listen to no such proposals. He
+said in effect: "Don't send your children to the school
+of the white man. If you do they will grow up with the
+heart of the white man, and the place of the Havasupai
+will know them no more. Your tribe will be broken up,
+and then the white man will come and take possession
+of your canyon home where the stream ever flows and
+sings to the waving of willows by their side. He will
+rob you of your corn-fields and of your peach orchards.
+No longer will the place where the bodies of your ancestors
+were burned be sacred to you; your hunting-grounds
+are now all occupied by him, the deer and the
+antelope have nearly disappeared before his rifle, and
+he is hungry to possess the few things you still have
+left. This offer is a secret plot against you. He thinks
+if he cannot drive you out he will seduce you out, and
+this school is the offer he makes to you, so that he can
+get your children into his hands. There he will teach
+them to make fun of you; to despise your method of
+living; your houses, your food, your dress, your customs,
+your dances will all be ridiculed by him, and so
+you will lose the favor of 'Those Above,' and you
+yourselves will soon die and your name and tribe be
+forgotten." In other words, he endeavored to make it
+perfectly clear to the assembled Havasupais that the
+school proposition was a white man's scheme&mdash;a dodge&mdash;to
+get their children away so that eventually
+they&mdash;the whites&mdash;might claim the Havasu Canyon for<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span>
+themselves.</p>
+
+<p>Thus he exhorted time after time, and, after each sermon,
+sang out, line for line, a new song that he desired
+them to learn. At first he alone sang, then Navaho and
+a few of the older ones took up the strain, and soon all
+joined in. Then the dance began, and continued with
+unabated zeal and fervor until the "missioner" gave the
+signal for rest. Then, after another harangue, another
+song was learned, another dance performed, and so on,
+<i>ad libitum</i>.</p>
+
+<p>The state of mental exaltation or frenzy, not unlike
+those peculiar manifestations of the negroes at revival
+meetings, the Shakers, "having the power" etc., is not
+uncommon among the Havasupais. At the Thapala
+Dance I have seen three women almost simultaneously
+suddenly dart from different parts of the dance circle,
+and hysterically shrieking, yelling, and singing, foaming
+at the mouth, tearing their hair, falling down with violence,
+and with appalling disregard to the injury to their
+own bodies dash against each other, or on the great central
+tree trunk, which stands like a flagpole in the centre
+of their dance corral, yield to this uncontrollable frenzy,
+and remain under its influence for an hour or more.
+During the whole time of their ecstasy, the dance continued
+uninterruptedly, except when one of the frenzied
+women dashed towards the dancers as if to escape the
+circle. Then the man nearest by rudely took her by the
+arms, body, or shoulders and thrust her, shrieking, back
+into the centre of the circle.</p>
+
+<p>Yunosi gained her present name because of her occult
+powers and frenzied visions. After Hotouta's death she
+would occasionally wake up and cry out that she saw
+the spirit of her husband, "Tom, heap big Supai chief."<span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span>
+And, strange to say, in these exalted moments she invariably
+spoke in the crude English her husband had
+taught her and of which she was very proud. Pointing
+into vacant space, with glaring eyes and excited voice,
+she would declare that she saw "Big chief Tom. He
+come back to see me. O Tom! Tom! I see you."
+Then turning to her friends and others around, she
+would shriekingly ask, "You no see? You no see?"
+And thus she gained her name, Yunosi.</p>
+
+<p>Thinking that perhaps the Havasupais used some
+herb, drug, or intoxicant, similar to opium, hasheesh, or
+the stramonium (jimson-weed) which the Navahoes use
+to produce similar frenzies and visions, I took some of
+this, which they call smal-a-ga-to-a, and asked several
+if they ever used it. In every case the answer was a
+sharp "No! Han-a-to-op-o-gi," and one Havasu informed
+me it was "very bad. All same white man's
+whiskey." Indeed, such has been the excellent teaching
+they have received from their ancients, and the
+tenacity with which they, as a people, have adhered
+to it, it may be safely affirmed that the Havasupais use
+no noxious drug, or fermented or intoxicating liquor,
+and that they do not know any processes by which they
+can be made.</p>
+
+<p>The ways of the Havasupai medicine-men are similar
+to those of fakirs in all lands and ages. I have seen
+Rock Jones, after examining a patient, jump up and
+excitedly exclaim: "I can see into your head and all
+through your brains; down your throat and into your
+stomach, through your kidneys, bladder, and intestines,
+and you are sick, very sick, very heap sick. But I am
+a good medicine-man. I can cure you sure, I can cure
+you quick. But you must promise to give me five<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span>
+dollars. Don't forget I must have five dollars."</p>
+
+<div class="figcenter"><a id="jones"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image42l.jpg" width="272" height="340" alt="Rock Jones, Leading Medicine Man of Havasupais." />
+    <p class="center"><span class="smcap">Rock Jones, Leading Medicine Man of Havasupais.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="sinyela"></a>
+    <img class="border" src="images/image42r.jpg" width="272" height="339" alt="Sinyela, with Esuwa, going for Water." />
+    <p class="center"><span class="smcap">Sinyela, with Esuwa, going for Water.</span></p>
+  </div>
+</div>
+
+<p>In one case with which I was familiar, the medicine-man
+declared that the heart of one sick man had gone
+away to the topmost peak of one of the canyon walls.
+It would cost several dollars to charm it back, but he
+could do it. Yielding to the pleadings of the man
+without the heart, he began to exercise his charms and
+incantations, and the next day he came in and declared
+he had seen it return during the early morning hours,
+and his patient would recover. His prognostication
+was correct; the man was soon well and strong, and
+paid his six-dollar fee for having his heart returned to
+him, with due gratitude and thankfulness.</p>
+
+<p>Another man who had been on the trail of some
+runaway horses had become overheated and was attacked
+severely with cholera morbus. He was brought
+into the village nearly dead, his pains increased by a
+terrible soreness in his back, caused by severe vomitings.
+The medicine-man gave him a large dose of red
+pepper, and, after sucking the flesh of his stomach,
+bowels, and back, rubbed the body of the sick man with
+red pepper, and then began his incantations. Soon he
+declared that a Wallapai doctor who hated the Havasupais
+had left a long white rope on the trail over
+which the sick man passed, and that it was this charmed
+rope which had entered his body and caused the sickness.
+On the promise of a fee of several dollars, he
+expressed confidence that the rope could be successfully
+taken from the invalid, and that its removal would
+be followed by immediate recovery. After a little time
+had elapsed, the crafty charlatan produced a long white
+rope, which he said his skill had extracted. Needless
+to add, the patient recovered, and to this day extols<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span>
+the wonderful skill and power of his physician.</p>
+
+<p>Of late years a large number of Havasupais have
+been carried off with a bilious fever, with marked malarial
+symptoms. The usual indifference in the earlier
+stages of the disease gives way later on to frantic sweatings
+and appeals to the medicine-man, who comes and
+sings and seeks by his incantations to remove the evil
+something within the patient that causes the disease.
+If the sick person is daring enough to apply to the
+agency teacher for medicine, he knows that he no
+longer need expect any help from the medicine-man,
+whose curses will follow him to the world of doom. As
+in the world of civilization there is jealousy, sharp and
+keen, between the schools of medicine, so do the Havasupai
+medicine-men resent any innovations upon their
+time-honored customs.</p>
+
+<p>Here, as elsewhere, one man's skill and reputation is
+oftentimes maintained by pulling down that of another.
+Dr. Tommy used to be a fairly successful medicine-man,
+but once, during a fearful epidemic of grippe,
+several children died under his ministrations. It was
+soon noticed that those parents whose children had
+been treated by another medicine-man were active in
+spreading the report that "they believed Dr. Tommy
+had killed the children by giving them coyote medicine."
+And this "tommy-rot" killed him as a medicine-man,
+for, though he was never brought to any trial on
+account of this charge, he was shunned and ostracized,
+and in very rare cases is ever called upon to exercise
+his medical powers.</p>
+
+<p>There are now three medicine-men in the tribe, the
+chief of whom is Rock Jones, whose Havasupai names
+are suggestive. They are: Pa-a-hu-ya&acute; and In-ya-ja-al&acute;-o,<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span>
+the former signifying "black," the other "the
+rising sun." At-nahl, whose name means a "sack," is the
+second in importance, and the youngest is Ma-t&#333;-m&#257;&acute;,
+commonly known as Bob. I have just asked Lanoman
+which is the best medicine-man of the three, and his
+reply when I asked "Who makes the sick people well
+the quickest?" was: "All same. All no good. All
+make people dead pretty quick!"</p>
+
+<p>Death is supposed to be, in every case, the departure
+of the spirit from the body, and when the sick person is
+approaching death the friends and relatives, led by the
+medicine-man, will often sit around the invalid and sing
+their petitions to the departing spirit in the hope that it
+may be led to repent and return to the body. If the
+patient recovers, the medicine-man takes the credit
+(and what pay he can get) for the return of the spirit,
+and goes about in high feather, recounting to all he
+meets the new instance of his wonderful and occult
+power.</p>
+
+<p>One of the greatest insults that can be offered to the
+friends of a dead Havasupai is to refer to him. The
+reason given to me for this is that whenever a thought
+is sent after a dead person it either prevents his spirit
+continuing the journey to Shi-pa-pu, or leads him to
+desire to return to earth, neither of which are good for
+a Havasupai.</p>
+
+<p>One of the school teachers informed me that she once,
+in reconvening the school after a holiday, read out the
+name of a child that had recently died. The moment
+the name was pronounced several of both boys and girls
+burst out, some into a wild wailing and others into fierce
+and angry denunciations of the wicked white woman
+who had thus arrested the spirit of the deceased on its<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span>
+journey to the underworld.</p>
+
+<p>The last night of our first visit the Havasupais had a
+Sick Dance. When one of their number is very sick or
+about to die, the medicine-man summons the principal
+men and women of the camp to dance around him, in
+the hope of driving away the disease. It so happened
+that during our visit one of the young bucks was very
+sick, and a dance was ordered for Saturday evening.
+It was quite a distance away from our camp, and Vesna,
+whose guest we were that night, informed us that we
+would not be welcomed. The welcome would have
+been overlooked but for our need of rest, and as it was
+a mile or two away, it was decided not to attend,
+although we could hear the incantations at intervals
+during the night. The dance, however, was similar to
+such dances elsewhere. The sick man was placed in the
+open air and a circle formed around him, while a slow
+and solemn dance was engaged in by those in the circle,
+and all participated in the chanting of an incantation.
+This was kept up during the entire night, the voices of
+the singers at times pitched to a very high key. As
+soon as one in the circle grew tired, he dropped out
+and another took his place, but the dance and chant
+never ceased. If a sick man survives the noise and din
+and wakefulness of this until morning, it is probable that
+his vitality will carry him through, and he will recover.</p>
+
+<p>If death is thought to be certainly near, the best
+clothes of the wardrobe are brought out and placed
+upon the dying person. A woman's best dress is not
+too good for her to die in, and a man's finest garments,
+even to the broadcloth cast-off "Prince Albert" received
+through the kindness of some white friend in
+the East, is deemed the only appropriate gear in which<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span>
+to meet the dread summons to Shi-pa-pu. When life is
+extinct the dressed-up body is wrapped in the best
+blanket the hawa affords, and is then ready for the
+period of wailing and mourning. Relatives and friends
+of the deceased come and sit in the hawa, and as the
+spirit moves them they raise their voices in lamentation,
+or, singing the bravery, the daring, the good deeds of
+the deceased, ask for him a safe journey to the dread
+secret places of the underworld. Nothing can be more
+doleful than to hear these sad lamentations in the dead
+of the night. All is still, except the never-silent stream
+which steadily keeps up its murmur as it flows over the
+stones. Otherwise the very Angel of Silence seems to
+be brooding over the scene, for the babble of the creek
+merely accentuates the nearly perfect stillness. Suddenly
+a loud, long, minor wail rises from the hawa in the
+midst of the willows, and one feels that he can see the
+sound ascend to the heights of these enclosing walls,
+striking here and there, and then rebounding to opposing
+walls, until the canyon is full of voices, wailing one
+against the other and making a spirit chorus of infinite
+sadness and distress. The imagination unconsciously
+suggests that these echoing wails are the sympathizing
+spirit voices of men and women&mdash;former inhabitants of
+this canyon of the willows&mdash;who have come to weep
+with those who weep for their dead loved ones.</p>
+
+<p>There is no fixed period for this wailing, but as soon
+as it is satisfactorily concluded the body is tenderly
+thrown across the best horse owned by the deceased, if
+a man,&mdash;or ridden by her, if a woman,&mdash;and, accompanied
+by other animals conveying some of his or her
+most desirable treasures, is taken to the burial or burning
+ground. Prior to the advent of the white man the<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span>
+Havasupais practised cremation, and between Bridal
+Veil and Mooney Falls, and also on the rim of the Grand
+Canyon, at a place since named Crematory Point, the
+remains of scores of burned bodies of men and women
+and also of horses were recently to be seen. For it was
+deemed of the greatest importance to give the spirit of
+the deceased the spirit of his dead horse, upon which he
+might ride to the dark abode of the underworld. Before
+it was burned, the horse must be strangled, and
+this was done by tightly tying a strip of wet buckskin
+around his neck, and, as it dried, it rapidly contracted
+and thus strangled the doomed animal. Then both
+human being and animal were burned.</p>
+
+<p>But even this was not considered a sufficient offering
+to the powers of the dead. Returning to the village, a
+peach tree in the orchard of the dead man was cut
+down that it might also be "dead" and thus accompany
+its owner to the spirit world and give him its refreshing
+fruit there. On the death of a chieftain or great warrior,
+several peach trees&mdash;thapala&mdash;are cut down.</p>
+
+<p>Of late years, however, these customs of cremation,
+strangling of horses, burning of treasures, and cutting
+down of peach trees have not been as universal as
+formerly. Hotouta, the oldest son of Kohot Navaho,
+the last of the old chiefs, had great influence with his
+people, and Mr. Bass succeeded in convincing him of
+the extravagant folly of thus wasting on the dead, to
+whom the sacrifices were of no benefit, that which could
+be of so much use to the living. Consequently his
+influence materially helped to change the custom from
+cremation to ground interment. Later, after Hotouta's
+death, when several families had gone back to the old
+habit of cremation, others exercised their influence<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span>
+with the Havasupais to lead them to abandon the old
+custom. These endeavors were all effective to a large
+extent, and, when Captain Navaho, the last great Kohot
+the Havasupais will ever have, died in 1898, he was
+buried instead of being cremated. Late in 1897, however,
+the son of Sinyela died, and though in many
+things Sinyela is one of the most progressive of the
+Havasupais, he and his brother took the boy's body
+across a horse, tied an axe to the corpse, and started up
+the canyon towards Topocobya. When they returned
+the axe had been used, the horse was strangled, and
+burned bones of human and equine bodies in a side
+gorge attest the hold the old superstitions and customs
+still have upon the Havasupai mind.</p>
+
+<p>And again in the summer of 1899&mdash;May or June&mdash;when
+the daughter of the present Kohot and wife of
+Lanoman (another son of Sinyela) died, Lanoman
+felt that nothing short of the old and time-honored
+method of cremation would be suitable for the daughter
+of the new chief and the wife of so smart and bright
+an Indian as himself. For Lanoman knew more English,
+perhaps, than any other Havasupai, and was afflicted
+with the not uncommon complaint of great
+self-esteem and conceit. Accordingly, the body was
+clothed in the finest blankets of the wardrobe, and
+many precious things were taken with it to the Havasu
+Canyon below Mooney Falls. Tenderly the body was
+lowered down the already nearly useless ladder, and
+after suitable wailing, the funeral pyre was built, the
+body placed thereupon, more wood heaped around
+and over the body, and then the whole fired. When
+the body was destroyed, the mourners returned, kicking
+down the upper portion of the ladder as they did so,<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span>
+that no other Havasupai should be burned there, and
+also that no white foot should again desecrate the
+sacred precincts of the lower Havasu Canyon. Then,
+that the favorite horse of the woman thus honored after
+her death should follow her to the underworld, it was
+taken to the edge of the plateau above, from which the
+descent to Bridal Veil and the upper portion of Mooney
+Falls is made, the wet strip of buckskin tied around its
+neck, and, as the cord dried and tightened, and the
+poor animal began to reel and totter in its death
+struggles, it was given a push, tumbled over the edge,
+and&mdash;instead of descending to the lower canyon at
+the foot of the Falls where the burned body was&mdash;fell
+on the shelves of limestone accretions which terrace
+the canyon at the side of the Falls, bounded from one
+terrace to another, and then, to the infinite disgust of
+the mourners, lodged there. And there it still remains&mdash;or
+what is left of it, for, as I passed by in July, 1899,
+though I could not see the animal, the frightful odor of
+the carrion ascended to the very heavens.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span></p>
+
+
+
+
+<h2><a name="Bib" id="Bib"></a>BIBLIOGRAPHY</h2>
+
+
+<p>On the Navahoes consult the full list prepared by Professor
+Frederick Webb Hodge in Washington Matthews' "Navaho
+Legends," published by Houghton, Mifflin &amp; Co., for the American
+Folk-Lore Society.</p>
+
+<p><span class="smcap">Coues, Elliott.</span></p>
+
+<p>On the Trail of a Spanish Pioneer. The Diary and Itinerary of
+Francisco Garc&egrave;s in his Travels through Sonora, Arizona, and
+California. 2 vols. Francis P. Harper, New York, 1900.</p>
+
+<p><span class="smcap">Dorsey, George A., and Voth, H. R.</span></p>
+
+<p>The Oraibi Soyal Ceremony. (Field Columbian Museum, publication
+55, Anthropological Series, Vol. III, No. 1. 59 pages and
+many plates.)</p>
+
+<p><span class="smcap">Fewkes, Jesse Walter.</span></p>
+
+<p>Preliminary Account of an Expedition to the Pueblo Ruins near
+Winslow, Arizona, in 1896. (In Smithsonian Report for 1896.
+Pages 517 to 539.)</p>
+
+<p>Preliminary Account of Arch&aelig;ological Field Work in Arizona
+in 1897. (In Smithsonian Report for 1897. Pages 601 to 603.)</p>
+
+<p>Two Ruins Recently Discovered in the Red Rock Country,
+Arizona. (In American Anthropologist, August, 1896. Pages
+263 to 283.)</p>
+
+<p>Pueblo Ruins near Flagstaff, Arizona. (In American Anthropologist,
+<span class="smcap">N. S.</span>, Vol. II, 1900. Pages 422 to 450.)</p>
+
+<p>A Suggestion as to the Meaning of the Moki Snake Dance. (In
+Journal of American Folk-Lore, date unknown. Pages 129 to
+138.)</p>
+
+<p>The Owakulti Altar at Sichomovi Pueblo. (In American Anthropologist,
+<span class="smcap">N. S.</span>, Vol. III, 1901. Pages 211 to 226.)</p>
+
+<p>An Interpretation of Katchina Worship. (In the Journal of
+American Folk-Lore, April-June, 1901. Pages 81 to 94.)</p>
+
+<p><span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span></p>
+
+<p>The Pueblo Settlements near El Paso, Texas. (In American
+Anthropologist, <span class="smcap">N. S.</span>, Vol. IV, No. 1, 1902. Pages 57 to 95.)</p>
+
+<p>The New Fire Ceremony at Walpi. (In American Anthropologist,
+<span class="smcap">N. S.</span>, Vol. II, No. 1, 1900. Pages 80 to 138.)</p>
+
+<p>Property Rights in Eagles among the Hopi. (In American
+Anthropologist, <span class="smcap">N. S.</span>, Vol. II, 1900. Pages 690 to 707.)</p>
+
+<p>Tusayan Flute and Snake Ceremonies. (In Nineteenth Annual
+Report Bureau of American Ethnology, 1901. Pages 957 to
+1011.)</p>
+
+<p>Arch&aelig;ological Expedition to Arizona in 1895. (In Seventeenth
+Annual Report Bureau of American Ethnology, 1898. Pages
+520 to 744.)</p>
+
+<p>Snake Ceremonials at Walpi. (Vol. XIV. of Journal of American
+Ethnology and Arch&aelig;ology. Houghton, Mifflin &amp; Co., Boston,
+1894. In this volume is a carefully prepared bibliography on
+the Snake Dance (see pages 124 to 126) which is too lengthy to
+be reproduced here and to which the student is referred.)</p>
+
+<p><span class="smcap">Garc&eacute;s, Francisco.</span></p>
+
+<p>Diary and Itinerary, translated by Elliott Coues. (See Coues.)</p>
+
+<p><span class="smcap">Hough, Walter.</span></p>
+
+<p>Environmental Interrelations in Arizona. (In American Anthropologist
+for May, 1898. Pages 133 to 155.)</p>
+
+<p><span class="smcap">James, George Wharton.</span></p>
+
+<p>In and Around the Grand Canyon. Little, Brown, &amp; Co., Boston,
+Mass., 1900.</p>
+
+<p>Indian Basketry. Henry Malkan, New York, 1901.</p>
+
+<p>The Havasupai Indians and their Cataract Canyon Home. (In
+Good Health, Battle Creek, Mich., August, 1899. Pages 446 to
+456.)</p>
+
+<p>The Industries of the Navahoes and Mokis. (In Good Health,
+June, 1899. Pages 315 to 322.)</p>
+
+<p>The Pueblo Indians and their Prayer Spring. (In Good
+Health, July, 1899. Pages 379 to 384.)</p>
+
+<p>The Snake Dance of the Mokis. (Two articles in Scientific
+American, New York, June 24, 1899, and September 9, 1899.)</p>
+
+<p>Scenes of Spanish Occupancy in our Southwest. (In American
+Monthly Review of Reviews, July, 1899. Pages 51 to 59.)</p>
+
+<p>Discovery of Cliff Dwellings in the Southwest. (In Scientific
+American, New York, January 20, 1900.)</p>
+
+<p><span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span></p>
+
+<p>What I Saw at the Snake Dance. (In Wide World Magazine,
+London, January, 1900. Pages 264 to 274.)</p>
+
+<p>Harvest Festivals of Some of our Southwestern Aborigines.
+(In Good Health, October, 1899. Pages 583 to 589.)</p>
+
+<p>Moki Fashions and Customs. (In Good Health, November,
+1899. Pages 641 to 647).</p>
+
+<p>Types of Female Beauty among the Indians of the Southwest.
+(In Overland Monthly, San Francisco, Cal., March, 1900. Pages
+195 to 209).</p>
+
+<p>Some Indian Women. (In New York Tribune Supplement,
+April 8, 1900.)</p>
+
+<p>The Fire Dance of the Navahoes. (In Wide World Magazine,
+London, September, 1900. Pages 516 to 523.)</p>
+
+<p>The Hopi Basket Dance. (In New York Tribune Supplement.)</p>
+
+<p>Indian Madonnas. (In New York Tribune Supplement, December
+23, 1900.)</p>
+
+<p>Indian Pottery. (In House Beautiful, Chicago, April, 1901.
+Pages 235 to 243.)</p>
+
+<p>Down the Topocobya Trail. (In Wide World Magazine, London,
+April, 1901. Pages 75 to 80.)</p>
+
+<p>Indian Basketry. (In Outing, New York, May, 1901. Pages
+177 to 186.)</p>
+
+<p>The Storming of Awatobi. (In the Chautauquan, Cleveland,
+O., August, 1901. Pages 497 to 501.)</p>
+
+<p>The Art of Indian Basketry. (In the Southern Workman,
+Hampton, Va., August, 1901. Pages 439 to 448.)</p>
+
+<p>Indian Basketry in House Decoration. (In the Chautauquan,
+Cleveland, O., September, 1901. Pages 619 to 624.)</p>
+
+<p>Moki and Navaho Indian Sports. (In Outing, New York,
+October, 1901. Pages 10 to 15.)</p>
+
+<p>Indian Pottery. (In Outing, New York, November, 1901.
+Pages 154 to 161.)</p>
+
+<p>The Hopi Indians of Arizona. (In Southern Workman, Hampton,
+Va., December, 1901. Pages 677 to 683.)</p>
+
+<p>The Collecting of Indian Baskets. (In the Literary Collector,
+New York, January, 1902. Pages 103 to 109.)</p>
+
+<p>Some Indian Dishes. (In American Kitchen Magazine, Boston,
+Mass., January, 1902. Pages 129 to 133 and frontispiece.)</p>
+
+<p>The Indians and their Baskets. (In Four Track News, New
+York, February, 1902. Pages 77 to 79.)</p>
+
+<p><span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span></p>
+
+<p>Indian Blanketry. (In Outing, New York, March, 1902. Pages
+684 to 693.)</p>
+
+<p><span class="smcap">Lummis, Charles F.</span></p>
+
+<p>Across the Continent. (Scribner's.)</p>
+
+<p>A New Mexico David, and Other Stories. (Scribner's.)</p>
+
+<p>The Land of Poco Tiempo.</p>
+
+<p>The Man that Married the Moon.</p>
+
+<p>All the volumes of "Land of Sunshine," now "Out West," of
+which he is Editor, published in Los Angeles, Cal.</p>
+
+<p><span class="smcap">Matthews, Washington.</span></p>
+
+<p>Navaho Legends. (The American Folk-Lore Society. In this
+volume Professor F. W. Hodge has a full bibliography on the
+Navahoes.)</p>
+
+<p><span class="smcap">Mindeleff, Cosmos.</span></p>
+
+<p>Navaho Houses. (In Seventeenth Annual Report Bureau of
+American Ethnology, 1898. Pages 475 to 517.)</p>
+
+<p><span class="smcap">Pepper, George H.</span></p>
+
+<p>The Navaho Indians. An Ethnological Study. (In Southern
+Workman, Hampton, Va., November, 1900. 7 pages.)</p>
+
+<p>The Making of a Navaho Blanket. (In Everybody's Magazine,
+New York, January, 1902. Pages 33 to 43.)</p>
+
+<p><span class="smcap">Powell, J. W.</span></p>
+
+<p>The Lessons of Folk-Lore. (In American Anthropologist, <span class="smcap">N. S.</span>,
+Vol. II, No. 1, 1900. Pages 1 to 36.)</p>
+
+<p><span class="smcap">Voth, H. R., and Dorsey, George A.</span></p>
+
+<p>The Oraibi Soyal Ceremony. (See Dorsey.)</p>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<p class="center"><big><i>AN IMPORTANT NEW BOOK DESCRIBING THE MOST
+STUPENDOUS SCENE ON THE AMERICAN CONTINENT</i></big></p>
+
+<p class="ph2"><i>In and Around the Grand Canyon<br />
+of the Colorado River in Arizona</i></p>
+
+<p class="ph3">By GEORGE WHARTON JAMES</p>
+
+<p class="center">Illustrated with twenty-three full-page plates and seventy-seven
+pictures<br /> in the text &middot; 8vo &middot; Cloth &middot; Price, $2.50</p>
+
+<div class="figcenter" style="width: 350px;">
+<img class="border" style="margin-top: 1em;" src="images/image43.jpg" width="350" height="254" alt="CROSSING THE COLORADO TO THE SHINUMO." />
+</div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;">CROSSING THE COLORADO TO THE SHINUMO.</p>
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> volume, crowded with pictures of the marvels and
+beauties of the Canyon, is of absorbing interest. Dramatic
+narratives of hairbreadth escapes and thrilling adventures,
+stories of Indians, their legends and customs, and Mr.
+James's own perilous experiences, give a wonderful personal interest
+in these pages of graphic description of the most stupendous natural
+wonder on the American Continent.&mdash;<i>Philadelphia Public Ledger.</i></p>
+
+<p>A veritable storehouse of wonders.&mdash;<i>Boston Advertiser.</i></p>
+
+<p>There is a ring of actuality about this book.&mdash;<i>Outing</i>, New
+York.</p>
+
+<p>The Grand Canyon has never before received such an
+exposition either with pen or camera.&mdash;<i>Literary World.</i></p>
+
+<p>He has told his story in so fascinating a manner that one
+feels almost within sight and sound of the great canyon.&mdash;<i>San
+Francisco Bulletin.</i></p>
+
+<p>The most thorough description of the Grand Canyon of
+the Colorado and its surroundings to be found anywhere.&mdash;<i>Chicago
+Tribune.</i></p>
+
+<p>He has not been content to describe the wonders in his
+own words, but from historical records, from the notes of
+explorers and discoverers, and from the accounts of Indian
+natives, white hunters, miners, and guides, he has quoted
+freely wherever he could find matter of interest and value.&mdash;<i>Argonaut</i>,
+San Francisco.</p>
+
+<p>An illustrated work of which too much can scarcely be said
+in praise. The Grand Canyon is one of the world's wonders,
+and this volume is the most thorough and satisfying
+presentation of its many rugged attractions thus far offered.&mdash;<i>San
+Francisco Chronicle.</i></p>
+
+<p>There is probably no man in the country who is better
+qualified for the writing of such a book than Professor
+James.... Too much cannot be said in praise of his
+work.&mdash;<i>Arizona Daily Journal-Miner</i>, Prescott, Arizona.</p>
+
+<p>Will be the standard with reference to the main features&mdash;historic,
+scenic, and scientific&mdash;of the Great Canyon of the
+Colorado.... Legend and tradition are drawn upon for the
+dramatic effect and local color, so that in many respects
+the book possesses a charm peculiarly its own.... One of
+the typical books of the great West.&mdash;<i>Brooklyn Standard Union.</i></p>
+
+
+
+
+<p class="ph2"><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</p>
+
+
+<table class="centered" border="0" cellpadding="5" style="max-width: 55em" summary="CONTENTS.">
+
+<tr><th style="text-align: right;"><span class="smcap">Chapter</span></th>    <th></th></tr>
+
+<tr><td class="chapname">I.</td> <td style="text-align: left;"><span class="smcap">The Colorado River and its Canyons.</span></td></tr>
+
+<tr><td class="chapname">II.</td> <td style="text-align: left;"><span class="smcap">Explorations from the Time of the Spaniards (1540) to Major J. W. Powell (1869).</span></td></tr>
+
+<tr><td class="chapname">III.</td> <td style="text-align: left;"><span class="smcap">Explorations by Major J. W. Powell (1869-72).</span></td></tr>
+
+<tr><td class="chapname">IV.</td> <td style="text-align: left;"><span class="smcap">Later Explorations.</span></td></tr>
+
+<tr><td class="chapname">V.</td> <td style="text-align: left;"><span class="smcap">Flagstaff, the San Francisco Mountains, the Cliff and Cave Dwellings, and the Dead Volcanoes.</span></td></tr>
+
+<tr><td class="chapname">VI.</td> <td style="text-align: left;"><span class="smcap">From the Santa F&eacute; Railway to the Canyon by Stage.</span></td></tr>
+
+<tr><td class="chapname">VII.</td> <td style="text-align: left;"><span class="smcap">To the Canyon by Railway, and a Few Practical Suggestions to the Tourist.</span></td></tr>
+
+<tr><td class="chapname">VIII.</td> <td style="text-align: left;"><span class="smcap">First Impressions.</span></td></tr>
+
+<tr><td class="chapname">IX.</td> <td style="text-align: left;"><span class="smcap">What does one See?</span></td></tr>
+
+<tr><td class="chapname">X.</td> <td style="text-align: left;"><span class="smcap">On the Rim.</span></td></tr>
+
+<tr><td class="chapname">XI.</td> <td style="text-align: left;"><span class="smcap">The Grand View Trail.</span></td></tr>
+
+<tr><td class="chapname">XII.</td> <td style="text-align: left;"><span class="smcap">The Bright Angel Trail.</span></td></tr>
+
+<tr><td class="chapname">XIII.</td> <td style="text-align: left;"><span class="smcap">Two Days' Hunt for a Boat in a Side Gorge near the Bright Angel Trail.</span></td></tr>
+
+<tr><td class="chapname">XIV.</td> <td style="text-align: left;"><span class="smcap">The Mystic Spring Trail.</span></td></tr>
+
+<tr><td class="chapname">XV.</td>  <td style="text-align: left;"><span class="smcap">Three Days of Exploring in Trail Canyon with the Wrong Companion.</span></td></tr>
+
+<tr><td class="chapname">XVI.</td> <td style="text-align: left;"><span class="smcap">Mr. W. W. Bass and his Canyon Experiences.</span></td></tr>
+
+<tr><td class="chapname">XVII.</td> <td style="text-align: left;"><span class="smcap">The Shinumo and its Ancient Inhabitants.</span></td></tr>
+
+<tr><td class="chapname">XVIII.</td> <td style="text-align: left;"><span class="smcap">Peace Springs Trail.</span></td></tr>
+
+<tr><td class="chapname">XIX.</td> <td style="text-align: left;"><span class="smcap">Lee's Ferry and the Journey Thither.</span></td></tr>
+
+<tr><td class="chapname">XX.</td> <td style="text-align: left;"><span class="smcap">John D. Lee and the Mountain Meadow Massacre.</span></td></tr>
+
+<tr><td class="chapname">XXI.</td> <td style="text-align: left;"><span class="smcap">Up and down Glen and Marble Canyons.</span></td></tr>
+
+<tr><td class="chapname">XXII.</td> <td style="text-align: left;"><span class="smcap">The Old Hopi Trail.</span></td></tr>
+
+<tr><td class="chapname">XXIII.</td> <td style="text-align: left;"><span class="smcap">The Tanner-French Trail.</span></td></tr>
+
+<tr><td class="chapname">XXIV.</td> <td style="text-align: left;"><span class="smcap">The Red Canyon and Old Trails.</span></td></tr>
+
+<tr><td class="chapname">XXV.</td> <td style="text-align: left;"><span class="smcap">Grand Canyon Forest Reserve.</span></td></tr>
+
+<tr><td class="chapname">XXVI.</td> <td style="text-align: left;"><span class="smcap">The Topocobya Trail and Havasu (Cataract) Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXVII.</td> <td style="text-align: left;"><span class="smcap">The Havasupai Indians and their Canyon Home.</span></td></tr>
+
+<tr><td class="chapname">XXVIII.</td> <td style="text-align: left;"><span class="smcap">Havasu (Cataract) Canyon and its Waterfalls and Limestone Caves.</span></td></tr>
+
+<tr><td class="chapname">XXIX.</td> <td style="text-align: left;"><span class="smcap">An Adventure in Beaver Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXX.</td> <td style="text-align: left;"><span class="smcap">The Geology of the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXXI.</td> <td style="text-align: left;"><span class="smcap">Botany of the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXXII.</td> <td style="text-align: left;"><span class="smcap">Religious and other Impressions in the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXXIII.</td> <td style="text-align: left;"><span class="smcap">Photographing the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname"><span class="smcap">Bibliography</span></td> <td style="text-align: left;"><span class="smcap">of the Grand Canyon Region.</span></td></tr>
+
+</table>
+
+
+
+<p class="center" style="margin-top: 4em;">LITTLE, BROWN, &amp; CO., Publishers</p>
+
+<p class="center" style="margin-bottom: 2em;">254 WASHINGTON STREET, BOSTON</p>
+
+<hr class="chap" />
+
+
+
+
+<div class="footnotes"><h2>FOOTNOTES:</h2>
+
+<div class="footnote">
+
+<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> "In and Around the Grand Canyon."</p>
+
+<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> "The Storming of Awatobi," <i>The Chautauquan</i>,
+August, 1901.</p>
+
+<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Since writing the above, however, a sad event has
+transpired which leads me to modify my statement. A young
+lady missionary, riding alone, was criminally assaulted by
+a Navaho, and almost brought to death's door. When I heard
+of it Navahoes were hunting for the culprit. It is to be
+hoped he will be found and severely punished.</p>
+
+<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Since writing this I visited the Hopi Snake Dance at Oraibi, in
+September, 1902. One of the Navahoes I met there informed me that
+he had come as the messenger of my peshlikai friend at Tohatchi,
+and he asked, "When <i>klish</i> (the rattlesnake) bit you did you wear the
+klish ring?" I answered, "Yes." "Then," said he, "that was the
+reason you recovered. Had you not worn it you would speedily have
+died." Of course I believed him.</p>
+
+<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> This chapter is composed mainly from an article of
+mine entitled "Indian Blanketry," which appeared in
+<i>Outing</i> of March, 1902.</p>
+
+<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> There are several other fair springs in the vicinity,
+chiefly Johnson's to the north of Kingman, and Gentile
+Springs, below the pass through which the Santa F&eacute; railway
+enters Sacramento Valley.</p>
+
+<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> See "In and Around the Grand Canyon."</p>
+
+<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> See chapter "Basketry the Mother of Pottery," in
+"Indian Basketry," by George Wharton James.</p>
+</div></div>
+
+<hr class="chap" />
+
+
+
+
+<div class="transnote">
+
+<h3>TRANSCRIBER'S NOTE:</h3>
+
+<p>Obvious printer errors have been corrected. Otherwise, the author's
+original spelling, punctuation, hyphenation and use of accents have
+been left intact.</p>
+
+<p>Inconsistencies in the author's use of periods (full stops) with
+illustrations have been resolved. The list of illustrations has been
+modified so that illustrations appear in the correct sequence.</p>
+</div>
+
+<div>*** END OF THE PROJECT GUTENBERG EBOOK 44627 ***</div>
+</body>
+</html>
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+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #44627 (https://www.gutenberg.org/ebooks/44627)
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+The Project Gutenberg EBook of The Indians of the Painted Desert Region, by 
+George Wharton James
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Indians of the Painted Desert Region
+       Hopis, Navahoes, Wallapais, Havasupais
+
+Author: George Wharton James
+
+Release Date: January 8, 2014 [EBook #44627]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION ***
+
+
+
+
+Produced by Chris Whitehead, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+
+
+
+  The Indians
+  of
+  The Painted Desert Region
+
+
+
+
+  WORKS BY
+
+  George Wharton James
+
+
+  IN AND AROUND THE GRAND CANYON OF THE
+  COLORADO RIVER IN ARIZONA.
+
+  THE INDIANS OF THE PAINTED DESERT REGION.
+
+  THE MISSIONS AND MISSION INDIANS OF CALIFORNIA.
+
+  INDIAN BASKETRY.
+
+
+
+
+  [Illustration: IN THE HEART OF THE PAINTED DESERT.]
+
+
+
+
+  The Indians
+  of the
+  Painted Desert Region
+
+  _Hopis_, _Navahoes_, _Wallapais_,
+  _Havasupais_
+
+
+  By
+  George Wharton James
+  Author of "In and Around the Grand Canyon," etc.
+
+
+  [Illustration]
+
+
+  _With Numerous Illustrations from Photographs_
+
+
+
+
+  Boston
+  Little, Brown, and Company
+  1903
+
+
+
+
+     _Copyright, 1903_,
+
+     BY EDITH E. FARNSWORTH
+
+
+     _All rights reserved_
+
+     Published October, 1903
+
+
+     UNIVERSITY PRESS · JOHN WILSON
+     AND SON · CAMBRIDGE, U.S.A.
+
+
+
+     _To my Wife_
+
+
+
+  CONTENTS
+
+
+                                                        PAGE
+
+  INTRODUCTORY                                          xiii
+
+  CHAPTER
+
+     I. THE PAINTED DESERT REGION                          1
+
+    II. DESERT RECOLLECTIONS                              10
+
+   III. FIRST GLIMPSES OF THE HOPI                        29
+
+    IV. THE HOPI VILLAGES AND THEIR HISTORY               44
+
+     V. A FEW HOPI CUSTOMS                                66
+
+    VI. THE RELIGIOUS LIFE OF THE HOPI                    82
+
+   VII. THE HOPI SNAKE DANCE                             102
+
+  VIII. THE NAVAHO AND HIS HISTORY                       124
+
+    IX. THE NAVAHO AT HOME                               138
+
+     X. THE NAVAHO AS A BLANKET WEAVER                   160
+
+    XI. THE WALLAPAIS                                    172
+
+   XII. THE ADVENT OF THE WALLAPAIS                      188
+
+  XIII. THE PEOPLE OF THE BLUE WATER AND THEIR HOME      199
+
+   XIV. THE HAVASUPAIS AND THEIR LEGENDS                 209
+
+    XV. THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS   220
+
+   XVI. THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS     248
+
+  BIBLIOGRAPHY                                           265
+
+
+
+
+  _ILLUSTRATIONS_
+
+
+  In the Heart of the Painted Desert.                 _Frontispiece_
+
+  A Son of the Desert.                           _Vignette on Title_
+
+  In the Heart of the Petrified Forest.            _Facing page_ xvi
+
+  A Freak of Erosion in the Petrified Forest.         "     "      2
+
+  Journeying over the Painted Desert to the
+  Hopi Snake Dance.                                   "     "      2
+
+  Ancient Pottery dug from Prehistoric Ruins on
+  the Painted Desert.                                 "     "      8
+
+  The Painted Desert near the Little Colorado
+  River.                                              "     "     16
+
+  Asleep, Early Morning, on the Painted Desert.       "     "     16
+
+  The Colorado River at Bass Ferry, the Vampire
+  of the Painted Desert.                              "     "     22
+
+  Hano, (Tewa) from the Head of the Trail.            "     "     34
+
+  Hopi Women building a House at Oraibi.              "     "     38
+
+  Mashonganavi from the Terrace below.                "     "     38
+
+  Mashongce, an Oraibi Maiden, drying Corn
+  Meal.                                               "     "     42
+
+  The Trio of Metates, and Hopi Woman about
+  to grind Corn.                                      "     "     42
+
+  An Oraibi Woman shelling Corn in a Basket
+  of Yucca Fibre.                                     "     "     50
+
+  The "Burro" of Hopi Transportation.                 "     "     50
+
+  An Aged Hopi at Oraibi.                             "     "     54
+
+  A Hopi, weaving a Native Cotton Ceremonial
+  Kilt.                                               "     "     54
+
+  An Oraibi Basket Weaver.                            "     "     60
+
+  An Admiring Hopi Mother.                            "     "     60
+
+  Shupela, Father of Kopeli, Late Snake Priest
+  at Walpi.                                           "     "     68
+
+  A Hopi Girl, Oraibi.                                "     "     68
+
+  Hopi Children, at Oraibi, waiting for a Scramble
+  of Candy.                                           "     "     76
+
+  Group of Hopi Maidens at Shungopavi.                "     "     82
+
+  Hopi Woman weaving Basket, her Husband
+  Knitting Stockings.                                 "     "     88
+
+  Hopi Woman preparing Corn Meal for making
+  Doughnuts.                                          "     "     88
+
+  Hopi "Boomerangs."                                  "     "     96
+
+  Hopi Ceremonial Drums.                              "     "     96
+
+  A Hopi Belle at Shungopavi.                         "     "    100
+
+  Blind Hopi Boy, Knitting Stockings.                 "     "    100
+
+  The Beginning of the Hopi Snake Dance,
+  Oraibi, 1902.                                       "     "    102
+
+  The Chief Antelope Priest depositing Pahos at
+  the Shrine of the Spider Woman.                     "     "    106
+
+  Throwing the Snakes into the Circle of Sacred
+  Meal.                                               "     "    106
+
+  Line-up of Snake and Antelope Priests, Antelope
+  Dance, Oraibi, 1902.                                "     "    110
+
+  The Snake Dance at Oraibi, 1902.                    "     "    114
+
+  The Snakes in the Kiva at Mashonganavi, after
+  the Ceremony of Washing.                            "     "    118
+
+  After taking the Emetic. Hopi Snake Dance at
+  Walpi.                                              "     "    122
+
+  Navaho Silver Necklace and Belt.                    "     "    126
+
+  Hopi Prayer Sticks or Pahos.                        "     "    126
+
+  An Aged Navaho, looking over the Painted
+  Desert.                                             "     "    131
+
+  An Old Hopi at Oraibi.                              "     "    131
+
+  Hopi Ceremonial Head-dresses.                       "     "    134
+
+  Hopi Bahos and Dance Rattles.                       "     "    134
+
+  Kapata, Antelope Priest, at Walpi.                  "     "    140
+
+  A Mashonganavi Hopi, going to hoe his Corn.         "     "    140
+
+  The Antelope Priests leaving their Kiva for the
+  Snake Dance.                                        "     "    146
+
+  The Widow, Daughters, and Grandchildren of
+  the Navaho Chief, Manuelito.                        "     "    146
+
+  Wife of Leve Leve, Wallapai Chief.                  "     "    156
+
+  The March of the Antelope Priests, Oraibi, 1902.    "     "    156
+
+  An Aged Navaho and her Hogan.                       "     "    170
+
+  Navaho Family and Hogan in the Painted
+  Desert.                                             "     "    170
+
+  Navaho Woman on Horseback.                          "     "    176
+
+  The Winner of the "Gallo" Race, at Tohatchi.        "     "    176
+
+  A Wallapai, making a Meal on the Fruit of the
+  Tuna, or Prickly Pear.                              "     "    188
+
+  Wallapai Maiden and Prayer Basket.                  "     "    188
+
+  Susquatami, Wallapai War Chief.                     "     "    196
+
+  Tuasula, Wallapai Chief.                            "     "    196
+
+  Havasupai Fortress and Hue-gli-i-wa, or Rock
+  Figures.                                            "     "    206
+
+  Chickapanagie's Wife, a Havasupai, parching
+  Corn in a Basket.                                   "     "    210
+
+  A Wallapai Woman pounding Acorns.                   "     "    210
+
+  Havasupai Mother and Child.                         "     "    216
+
+  A Family Group of Havasupais.                       "     "    216
+
+  Waluthanca's Daughter, with Esuwa, going for
+  Water.                                              "     "    230
+
+  Lanoman's Wife, a Havasupai.                        "     "    230
+
+  Rock Jones, Leading Medicine Man of Havasupais.     "     "    256
+
+  Sinyela, with Esuwa, going for Water.               "     "    256
+
+
+
+
+INTRODUCTORY
+
+
+Wild, weird, and mystic pictures are formed in the mind by the very
+name--the Painted Desert. The sound itself suggests a fabled rather
+than a real land. Surely it must be akin to Atlantis or the Island
+of Circe or the place where the Cyclops lived. Is it not a land of
+enchantment and dreams, not a place for living men and women, Indians
+though they be?
+
+It _is_ a land of enchantment, but also of stern reality, as those who
+have marched, unprepared, across its waterless wastes can testify. No
+fabled land ever surpassed it in its wondrousness, yet a railway runs
+directly over it, and it is not on some far-away continent, but is
+close at hand; a portion, indeed, of our own United States.
+
+In our schoolboy days we used to read of the Great American Desert. The
+march of civilization has marched that "desert" out of existence. Is
+the Painted Desert a fiction of early geographers, like unto the Great
+American Desert, to be wiped from the map when we have more knowledge?
+
+No! It is in actual existence as it was when first seen by the white
+men, about three hundred and fifty years ago, and as it doubtless will
+be for untold centuries yet to come.
+
+Coronado and his band of daring conquistadors, preceded by Marcos de
+Niza and Stephen the Negro, reaching out with gold-lustful hands, came
+into the region from northern Mexico, conquered Cibola--Zuni--and from
+there sent out a small band to investigate the stories told by the
+Zunis of a people who lived about one hundred miles to the northwest,
+whom they called A-mo-ke-vi. The Navaho Indians said the home of the
+A-mo-ke-vi was a Ta-sa-ûn´--a country of isolated buttes--so the
+Spaniards called the people Moki (Moqui) and their land "the province
+of Tusayan," and by those names they have ever since been known.
+
+Yet these names are not the ones by which they designate themselves and
+their land. They are the Hopituh, which Stephen says means "the wise
+people," and Fewkes, "the people of peace."
+
+It was in marching to the land of the Hopituh that the Spaniards
+designated the region "el pintado desierto." And a painted desert it
+truly is. Elsewhere I have described some of its horrors,[1] for I have
+been familiar with them, more or less, for upwards of twenty years.
+I do not write of that of which I have merely heard, but "mine eyes
+have seen," again and again, that which I describe. I have been almost
+frozen in its piercing snow-storms; choked with sand in its whirling
+sand-storms; wet through ere I could dismount from my horse in its
+fierce rain-storms; terrified and temporarily blinded by the brilliancy
+of its lightning-storms; and almost sunstruck by the scorching power of
+the sun in its desolate confines. I have seen the sluggish waters of
+the Little Colorado River rise several feet in the night and place an
+impassable barrier temporarily before us. With my horses I have camped,
+again and again, waterless, on its arid and inhospitable rocks and
+sands, and prayed for morning, only to resume our exhausting journey in
+the fiercely beating rays of the burning sun; longing for some pool of
+water, no matter how dirty, how stagnant, that our parched tongues and
+throats might feel the delights of swallowing something fluid. And last
+year (1902), in a journey to the home of the Hopi, my friends and I saw
+a part of this desert covered with the waters of a fierce rain-storm
+as if it were an ocean, and the "dry wash" of the Oraibi the scene of
+a flood that, for hours, equalled the rapids of the Colorado River. We
+were almost engulfed in a quicksand, and a few days later covered with
+a sand-storm; all these experiences, and others, in the course of a few
+days.
+
+[1] "In and Around the Grand Canyon."
+
+Stand with me on the summit of one of the towering mountains that
+guard the region and you will see such a landscape of color as exists
+nowhere else in the world. It suggests the thought of God's original
+palette--where He experimented in color ere He decided how to paint the
+sunset, tint the sun-kissed hills at dawn, give red to the rose, green
+to the leaves, yellow to the sunflowers, and the varied colors of baby
+blue-eyes, violets, portulacas, poppies, and cacti; where He concluded
+to distribute color throughout His world instead of making it all
+sombre in grays or black.
+
+Look! here is a vast flat of alkali, pure, dazzling white, shining
+like a vivid and horrible leprosy in the noon-day sun; close by is an
+area of volcanic action where a veritable "tintaro"--inkstand--has
+overflowed in devastating blackness over miles and miles. There are
+pits of six hundred feet depth full of black gunpowder-like substance,
+gardens of hellish cauliflowers and cabbages of forbidding black lava,
+and tunnels arched and square of pure blackness. Yonder is a mural
+face a half thousand feet high and two hundred or more miles long. It
+is nearly a hundred miles away, yet it reveals the rich glowing red of
+its walls, and between it and us are large "blotches" of pinks, grays,
+greens, reds, chocolates, carmines, crimsons, browns, yellows, olives,
+in every conceivable shade, and all blending in a strange and grotesque
+yet attractive manner, and fascinating while it awes. It is seldom one
+can see a rainbow lengthened out into flatness and then petrified; yet
+you can see it here. Few eyes have ever beheld a sunset painted on a
+desert's sands, yet all may see it here.
+
+It is a desert, surely, yet throughout its entire width flows a monster
+river; a fiendish, evil-souled river; a thievish, murderous river; a
+giant vampire, sucking the life-blood from thousands of square miles
+of territory and making it all barren, desolate, desert. And this
+vampire river has vampire children which emulate their mother in their
+insatiable thirst. Remorselessly they suck up and carry away all the
+moisture that would make the land "blossom as the rose," and thus add
+misery to desolation, devastation to barrenness.
+
+It is a desert, surely, yet planted in its dreary wastes are
+verdant-clad mountains, on whose summits winter's snows fall and
+accumulate, and in whose bosoms springs of life are harbored.
+
+It is a desert, surely, yet it is fringed here and there with dense
+forests, and in the very heart of its direst desolation threads of
+silvery streams lined with greenish verdure seem to give the lie to the
+name.
+
+It is desert, barren, inhospitable, dangerous, yet thousands of people
+make it their chosen home. Over its surface roam the Bedouins of the
+United States, fearless horsemen, daring travellers, who rival in
+picturesqueness, if not in evil, their compeers of the deserts by the
+Nile. Down in the deep canyon water-ways of the desert-streams dwell
+other peoples whose life is as strange, weird, wild, and fascinating as
+that of any people of earth.
+
+[Illustration: IN THE HEART OF THE PETRIFIED FOREST.]
+
+This is the region and these the people I would make the American
+reader more familiar with. Other books have been written on the Painted
+Desert. One was published a few years ago, written by a clever American
+novelist, and published by one of America's leading firms, and I
+read it with mingled feelings of delight and half anger. It was so
+beautifully and charmingly written that one familiar with the scenes
+depicted could not fail to enjoy it, although indignant--because of the
+errors that might have been avoided. It claims only to be fiction. Yet
+the youth of the land reading it necessarily gain distinct impressions
+of fact from its pages. These "facts" are, unfortunately, so far from
+true that they mislead the reader. It would have been a comparatively
+slight task for the author to have consulted government records and
+thus have made his references to geography and ethnology correct.
+
+It is needless, I hope, for me to say I have honestly endeavored to
+avoid the method here criticised. The bibliography incorporated as part
+of this book will enable the diligent student to consult authorities
+about this fascinating region.
+
+But now comes an important question. What are the boundaries of the
+Painted Desert? I am free to confess I do not know, nor do I think any
+one else does. The Spaniards never attempted to bound it, and no one
+since has ever had the temerity to do so. In Ives's map of the region
+he endeavored to explore, and of which he wrote so hopelessly, he
+places the Painted Desert in that ill-defined way that geographers used
+to follow in suggesting the location of the Great American Desert.
+
+The _conditions_ of color and barrenness that first suggested the name
+exist over a large area; you find them in the plateaus of southern
+Utah and the wild wastes of southern Nevada; they exist in much of New
+Mexico and southwestern Colorado. In Arizona if you sweep around north,
+west, south, and east, they are there. Northward--in the cliffs and
+ravines of the Grand Canyon country, in Blue Canyon, in the red mesas,
+the coal deposits, and in the lava flows around the San Francisco
+Mountains; westward--in the wild mountains and wilder deserts that
+lead to the crossings of the Colorado River, past the craters, lava
+flows, Calico Mountains, and Mohave Desert of the country adjoining the
+Santa Fé Route, and the Salton Sea, mud volcanoes, purple cliffs, and
+tawny sands of the Colorado Desert of the Sunset Route of the Southern
+Pacific; southward--in the Red Rock country, Sunset Pass, the meteorite
+beds of Canyon Diablo, the great cliffs of the Mogollon Plateau, the
+Tonto Basin, the Verdi Valley, and away down, over the Hassayampa,
+through the Salt River Valley, past the Superstition and other purple
+and variegated mountains, into the heart of northern Mexico itself;
+eastward--to the Petrified Forest, across into New Mexico to Mount
+San Mateo, by the cliffs, craters, lava flows, alkali flats, gorges
+and ravines of the Zuni Mountain country and as far as the Rio Grande
+at Albuquerque, where the basalt is scattered about in an irregular
+way, as if the molten stuff had been washed over the country from
+some titanic bucket, and left to lie in great inky blots over the
+bright-colored soils and clays.
+
+To me, _all this_ is Painted Desert region, for much of it is painted
+and much is desert. Indeed, if one Painted Desert were to be staked off
+in any one of the above named States, ten others, equally large, could
+be found in the remaining ones.
+
+It is a wonderful region viewed from any standpoint. Scenic! It is
+unrivalled for uniqueness, contrasts, variety, grandeur, desolateness,
+and majesty. Geologic! The student may here find in a few months what a
+lifetime elsewhere cannot reveal. Artistic! The artist will find it his
+rapture and his despair. Archæologic! Ruins everywhere, cavate, cliff,
+and pueblo dwellings, waiting for investigation, and, doubtless, scores
+as yet undiscovered. Ethnologic! Hopi, Wallapai, Havasupai, Navaho,
+Apache, and the rest; with mythologies as fascinating and complex
+as those of old Greece; with histories that lose themselves in dim
+legend and tradition, and that tell of feuds and wars, massacres and
+conflicts, that extend over centuries.
+
+In the first chapter I have briefly named some of the wonders and
+marvels of this fascinating land, and though in barest outline, "the
+half has not been told."
+
+It will be noticed that I have not rigidly adhered to the subjects as
+indicated by the heads of the chapters. I have preferred a discursive
+rather than a rigid style, for I deem it will prove itself the more
+interesting to the generality of my readers, and I merely call
+attention to it so that my critics may know it is not done without
+intent.
+
+Of the Indians of this region I have room to write of four tribes
+only, viz., the Hopi, the Navaho, the Wallapai, and the Havasupai. Of
+the former much has been written in late years, owing to the interest
+centred in their thrilling religious ceremony, the Snake Dance. Of the
+Navaho considerable is known, but of the Wallapai and Havasupai there
+is little known and less written. Indeed, of the Wallapai there is
+nothing in print except the brief and cursory remarks of travellers,
+and the reports of the teachers of the recently established schools
+to the Indian Department. No one is better aware than myself of the
+incomplete and fragmentary character of what I have written, but this
+book is issued, as others that have preceded it from my pen, in accord
+with my desire to place in compact form for the general reader reliable
+accounts of places and peoples in the United States hitherto known only
+to the explorer and scientist.
+
+To all the writers of the United States Bureau of Ethnology and the
+Smithsonian Institution, as well as those of other departments of the
+Government who have written on the region, I gratefully acknowledge
+many indebtednesses, especially to Powell, Fewkes, Matthews, Stephen,
+Hodge, Hough, Hrdlicka, Cushing, and Shufeldt.
+
+To those who know the persistency and conscientiousness of my labors
+in my chosen field, and the pains I take both by observation and
+from the works of authorities to gain accurate knowledge, and my
+_over_-willingness to acknowledge by pen and voice those to whom I am
+indebted, it will not be necessary to state that I have endeavored to
+make this book a standard. If I have failed to give credit where it was
+due, I do so now with an open heart.
+
+For the kindly reception my work in the printed page and on the
+platform has received in the past I hereby express my grateful
+acknowledgments.
+
+  GEORGE WHARTON JAMES.
+
+  AUTHOR AMPHITHEATRE,
+  BASS CAMP,
+  GRAND CANYON, ARIZONA.
+
+
+
+
+_THE INDIANS OF THE
+Painted Desert Region_
+
+
+
+
+CHAPTER I
+
+THE PAINTED DESERT REGION
+
+
+Civilization and barbarism obtrude themselves delightfully at every
+turn in this Wonderland of the American Southwest, called the Painted
+Desert Region.
+
+Ancient and modern history play you many a game of hide-and-seek as you
+endeavor to trace either one or the other in a study of its aboriginal
+people; you look upon a ceremony performed to-day and call it modern.
+In reality it is of the past, so old, so hoary with antiquity that even
+to the participants it has lost its origin and much of its meaning.
+
+History--exciting, thrilling, tragic--has been made in the Painted
+Desert Region; was being made centuries before Leif Ericson landed on
+the shores of Vinland, or John and Sebastian Cabot sailed from Bristol.
+History that was ancient and hoar when the band of pilgrims from Leyden
+battled with the wild waves of the Atlantic's New England shore, and
+was lapsing into sleepiness before the guns of the minute-men were
+fired at Lexington or Allen had fallen at Bunker Hill.
+
+In the Painted Desert Region we find peoples strange, peculiar, and
+interesting, whose mythology is more fascinating than that of ancient
+Greece, and, for aught we know to the contrary, may be equally ancient;
+whose ceremonies of to-day are more elaborate than those of a devout
+Catholic, more complex than those of a Hindoo pantheist, more weird
+than those of a howling dervish of Turkestan.
+
+Peoples whose origin is as uncertain and mysterious as the ancients
+thought the source of the Nile; whose history is unknown except in the
+fantastic, though stirring and improbable stories told by the elders
+as they gather the young men around them at their mystic ceremonies,
+and in the traditional songs sung by their high priests during the
+performance of long and exhausting worship.
+
+Peoples whose government is as simple, pure, and perfect as that of the
+patriarchs, and possibly as ancient, and yet more republican than the
+most modern government now in existence. Peoples whose women build and
+own the houses, and whose men weave the garments of the women, knit the
+stockings of their own wear, and are as expert with needle and thread
+as their ancestors were with bow and arrow, obsidian-tipped spear, or
+stone battle-axe.
+
+Here live peoples of peace and peoples of war; wanderers
+and stay-at-homes; house-builders and those who scorn fixed
+dwelling-places; poets whose songs, like those of blind Homer and
+the early Troubadors, were never written, but enshrined only in the
+hearts of the race; artists whose paints are the brilliant sands of
+many-colored mountains, and whose brushes are their own deft fingers.
+
+[Illustration: A FREAK OF EROSION IN THE PETRIFIED FOREST.]
+
+[Illustration: JOURNEYING OVER THE PAINTED DESERT TO THE HOPI SNAKE
+DANCE.]
+
+Its modern history begins about three hundred and fifty years ago
+when one portion of it was discovered by a negro slave, whose amorous
+propensities lured him to his death, and the other by a priest, of whom
+one writer says his reports were "so disgustful in lyes and wrapped up
+in fictions that the Light was little more than Darkness."
+
+Of its ancient history who can more than guess? To most questions it
+remains as silent as the Sphinx. The riddle of the Sphinx, though, is
+being solved, and so by the careful and scientific work of the Bureau
+of Ethnology, the riddles of the prehistoric life of our Southwest,
+slowly but surely, are being resolved.
+
+One of the countries comprised in the Painted Desert Region is the
+theme of an epic, Homerian in style if not in quality, full of wars
+and rumors of wars, storming of impregnable citadels, and the recitals
+of deeds as brave and heroic as those of the Greeks at Marathon or
+Thermopylæ; a poem recently discovered, after having remained buried in
+the tomb of oblivion for over two hundred years.
+
+Here are peoples of stupendous religious beliefs. Peoples who can
+truthfully be designated as the most religious of the world; yet
+peoples as agnostic and sceptic, if not as learned, as Hume, Voltaire,
+Spencer, and Ingersoll. Peoples to whom a written letter is witchcraft
+and sorcery, and yet who can read the heavens, interpret the writings
+of the woods, deserts, and canyons with a certainty never failing and
+unerring. Peoples who twenty-five years ago stoned and hanged the
+witches and wizards they sincerely thought cursed them, and who, ten
+years ago hanged, and perhaps even to-day, though secretly, hang one
+another on a cross as an act of virtue and religious faith, after
+cruelly beating themselves and one another with scourges of deadly
+cactus thorns.
+
+Here are intelligent farmers, who, for centuries, have scientifically
+irrigated their lands, and yet who cut off the ears of their burros to
+keep them from stealing corn.
+
+A land it is of witchcraft and sorcery, of horror and dread of ghosts
+and goblins, of daily propitiation of Fates and Powers and Princes
+of Darkness and Air at the very thought of whom withering curses and
+blasting injuries are sure to come.
+
+Here dwell peoples who dance through fierce, flaming fires, lacerate
+themselves with cactus whips, run long wearisome races over the
+scorching sands of the desert, and handle deadly rattlesnakes with
+fearless freedom, as part of their religious worship.
+
+Peoples who pray by machinery as the Burmese use their prayer wheels,
+and who "plant" supplications as a gardener "plants" trees and shrubs.
+
+Peoples to whom a smoking cigarette is made the means of holy
+communion, the handling of poisonous reptiles a sacred and solemn act
+of devotion, and the playing with dolls the opportunity for giving
+religious instruction to their children.
+
+Peoples who are pantheists, sun worshippers, and snake dancers, yet who
+have churches and convents built with incredible labor and as extensive
+as any modern cathedral.
+
+Peoples whose conservatism in manners and religion surpass that of the
+veriest English tories; who, for hundreds of years, have steadily and
+successfully resisted all efforts to "convert" and change them, and
+who to-day are as firm in their ancient faiths as ever. Peoples whom
+Spanish conquistadors could not tame with matchlock, pike, and machete,
+nor United States forces with Gatling gun, rifle, and bayonet.
+
+Peoples to whom fraternal organizations and secret societies, for men
+and women alike, are as ancient as the mountains they inhabit, whose
+lodge rooms are more wonderful, and whose signs and passwords more
+complex than those of any organization of civilized lands and modern
+times.
+
+Peoples industrious and peoples studiously lazy, honest and able in
+thievery, truthful and consummate liars, cleanly and picturesquely
+dirty, interesting and repulsively loathsome, charming and artistically
+hideous, religious and cursedly wicked, peaceful and unceasingly
+warlike, lovers of home and haters of fixed habitations.
+
+Here are peoples who dwell upon almost inaccessible cliffs, peoples of
+the clouds, and, on the other hand, peoples who dwell in canyon depths,
+where stupendous walls, capable of enclosing Memphis, Thebes, Luxor,
+Karnak, and all the ruins of ancient Egypt, are the boundaries of their
+primitive residences.
+
+The Painted Desert Region is a country where rattlesnakes are washed,
+prayed over, caressed, carried in the mouth, and placed before and on
+sacred altars in religious worship.
+
+Where the worship of the goddess of reproduction with all its
+phallic symbolism is carried on in public processionals, dances, and
+ceremonials by men, women, maidens, and children without shameful
+self-consciousness, yet where dire penalties, even unto mutilation and
+death, are visited upon the unchaste.
+
+Where polygamy has been as openly practised as in the days of Abraham,
+and possibly from as early a time, and where to-day it is as common
+to see a man who, openly, has two or more wives, as in civilized lands
+it is common to see him with but one. And yet it is a land in which
+polygamy is expressly forbidden by United States law, and where numbers
+of arrests have been made for violation of that law.
+
+Where religious rites are performed, so mystic and ancient that their
+meaning is unknown even to the most learned of those who partake in
+them.
+
+Indeed, the Painted Desert Region, though a part of the United States
+of America, is a land of peoples strange, unique, complex, diverse,
+and singular as can be found in any similar area on the earth, and the
+physical contour of the country is as strange and diverse as are the
+peoples who inhabit it.
+
+It is a land of gloriously impressive mountains, crowned with the snows
+of blessing and bathed in a wealth of glowing colors, changing hues,
+and tender tints that few other countries on earth can boast.
+
+On its eastern outskirt is a portion of one of the largest cretaceous
+monoclines in the world, and near by is a natural inkstand, half a mile
+in circumference, from which, centuries ago, flowed fiery, inky lava
+which has now solidified in intensest blackness over hundreds of miles
+of surrounding country.
+
+It is a land of mountain-high plateaus, edged with bluffs, cliffs, and
+escarpments that delight the distant beholder with their richness of
+coloring and wondrous variety of outline, and thrill with horror those
+who unexpectedly stand on their brinks.
+
+It is a land of laziness and indifferent content, where everything
+is done "poco tiempo"--"in a little while"--and where "to-morrow" is
+early enough for all laborious tasks, and yet a land of such tireless
+energy, never-ceasing work, and arduous labor as few countries else
+have ever known.
+
+A land where people live in refinement, education, and all the luxuries
+of twentieth-century civilization side by side with peoples whose
+dress, modes of living, habits of eating and sleeping, styles of food
+and cookery are similar to those of the subjects of Boadicea and
+Caractacus.
+
+In the Painted Desert Region the root of one dangerous-looking prickly
+cactus is used for soap, and the fruit of another for food.
+
+Here horses dig for water, and mules are stimulated by whiskey to draw
+their weighty loads over torrid deserts and up mountain steeps.
+
+It is a land of ruins, desolate and forlorn, buried and forgotten,
+with histories tragic, bloody, romantic; ruins where charred timbers,
+ghastly bones, and demolished walls speak of midnight attacks,
+treacherous surprises, and cruel slaughters; where whole cities have
+been exterminated and destroyed as if under the ancient commands to the
+Hebrews: "Destroy, slay, kill, and spare not."
+
+A desert country, and yet, in spots, marvellously fertile. Barren,
+wild, desolate, forsaken it is, and yet, here and there, fertile
+valleys, wooded slopes, and garden patches may be found as rich as any
+on earth.
+
+Where atmospheric colorings are so perfect and so divinely artistic in
+their applications that weary and desolate deserts are made dreams of
+glory and supremest beauty, and harsh rugged mountains are sublimated
+into transcendent pictures of tender tints and ever-changing but always
+harmonious combinations of color.
+
+A land where rain may be seen falling in fifty showers all around,
+and yet not a drop fall, _for a year or more_, on the spot where the
+observer stands.
+
+A land of sculptured images and fantastic carvings. Where water,
+wind, storm, sand, frost, heat, atmosphere, and other agencies,
+unguided and uncontrolled by man, have combined to make figures more
+striking, more real, more picturesque, more ugly, more beautiful,
+and more fantastic than those of the angels, devils, saints, and
+sinners that crown and adorn the ancient Pagan shrines of the Orient
+and the more modern Christian shrines of the Occident;--a veritable
+Toom-pin-nu-wear-tu-weep--Land of the Standing Rocks--more gigantic,
+wonderful, and attractive than can be found elsewhere in the world.
+
+Where sand mountains, yielding alike to the fierce winds of winter
+and the gentle breezes of summer, slowly travel from place to place,
+irresistibly controlling fresh sites and burying all that obstructs
+their path.
+
+A land where, in summer, railway trains are often stopped by drifting
+sands blown by scorching winds over almost trackless Saharas, and
+where, in winter, the same trains are stopped by drifting snows blown
+over the same Saharas now made Arctic in their frozen solitude.
+
+A land where once were vast lakes in which disported ugly monsters, and
+on the surface of which swam mighty fish-birds who gazed with curious
+wonder upon the enormous reptiles, birds, and animals which came to
+lave themselves in the cooling waves or drink of their refreshing
+waters.
+
+But now lakes, fishes, reptiles, and animals have entirely disappeared.
+Where placid lakes once were lashed into fury by angry winds are now
+only sand wastes and water-worn rocks where the winds howl and shriek
+and rave, and mourn the loss of the waters with which they used to
+sport; and the only remnants of prehistoric fishes, reptiles, and
+animals are found in decaying bones or fossilized remains deep imbedded
+in the strata of the unnumbered ages.
+
+[Illustration: ANCIENT POTTERY DUG FROM PREHISTORIC RUINS ON THE
+PAINTED DESERT.]
+
+A land where volcanic fires and fierce lava flows, accompanied by
+deadly fumes, noxious gases, and burning flames, have made lurid the
+midnight skies, and driven happy people from their peaceful homes.
+
+A land through which a mighty river dashes madly and unrestrainedly to
+the sea, and yet where, a few miles away, a spring that flows a few
+buckets of water an hour is an inestimable treasure. Yes indeed, where,
+in sight of that giant river, thirsty men have gone raving mad for want
+of water, and have hurled themselves headlong down thousand-feet-high
+precipices in their uncontrolled desire to reach the precious and
+cooling stream.
+
+A land of rich and florid coloring where the Master Artist has revelled
+in matchless combinations. It is a land of color,--sweet, gentle,
+tender colors that penetrate the soul as the words of a lover; fierce,
+glaring, bold colors that strike as with the clenched fist of a foe.
+
+It is the stage upon which the bronze and white actors of three hundred
+and fifty years ago played their games of life with ambitions, high as
+they were selfish, determined as they were bold, and unscrupulous as
+they were successful.
+
+
+
+
+CHAPTER II
+
+DESERT RECOLLECTIONS
+
+
+Of the flora and fauna of the Painted Desert Region I have made no
+study. That they are fascinating the works of Hart Merriam, Coville,
+Lemmon, Hough, and others of later days, and of the specialists of
+the earlier government surveys, abundantly testify. There are cacti
+of varieties into the hundreds, sagebrush, black and white grama,
+bunch grass, salt grass, hackberry, buck-brush, pines, junipers,
+spruces, cottonwoods, and willows, besides a thousand flowering plants.
+There are lizards, swifts, rattlesnakes, scorpions, Gila monsters,
+vinegerones, prairie dogs, hedgehogs, turtles, squirrels, cottontail
+and jack-rabbits, antelope, deer, mountain sheep, wildcats, and some
+bear.
+
+It is more of its physiographic conditions in a general way, however,
+that I would here write.
+
+Most people's conception of a desert is a flat, level place of
+nothing but sand. It is sand instead of water; a desert instead of
+an ocean. Few deserts conform to this conception,--none, indeed,
+that I know of in the boundaries of the United States. This Painted
+Desert Region is wonderfully diversified. There is sand, of course,
+but much rock, many trees, more canyons, some mountains and lava
+flows, extinct volcanoes, forests, and pastures. The Grand Canyon runs
+across its northern borders, and it is the vampire river that flows
+in that never-to-be-described water-way that drains away the water
+which leaves this the desert region it is; for the Colorado has many
+tributaries, and tributaries of tributaries,--the Little Colorado,
+Havasu (Cataract) Creek, Canyon Padre, Canyon Diablo, Walnut Creek, Oak
+Creek, Willow Creek, Diamond Creek, and a score or hundred others.
+
+Its great mountains are the San Francisco range, on the shoulders
+of which Flagstaff is located, Mount San Mateo, seen from the Santa
+Fé train near Grants in New Mexico, and Williams Mountain, west of
+Flagstaff, at the foot of which the railway traveller will see the town
+of Williams.
+
+Near Flagstaff are a number of extinct volcanoes and great masses of
+lava flow; from the train at Blue Water to the right a few miles one
+may see the crater Tintaro--the Inkstand. The Zuni Mountains have many
+craters, chief of which is the Agua Fria crater, and lava flows from
+the Zuni Mountains and Mount San Mateo meet in the valley, and one
+rides alongside them for miles coming west beyond Laguna.
+
+South of Canyon Diablo is a wonderful meteoritic mountain, the
+explanation of whose existence the scientists have not yet determined.
+From Peach Springs a large meteoric rock was sent to the Smithsonian,
+and I have one dug out of a hole of its own making in the Zuni
+Mountains, both of which weigh upwards of a ton.
+
+To the east of the Canyon Diablo Mountain is Sunset Pass, familiar
+to the readers of Gen. Charles King's thrilling Arizona stories, and
+beyond it to the south are Hell's Canyon,--which does not belie its
+name,--the Verdi Valley, and the interesting Red Rock Country, where
+numerous cliff and cavate dwellings have recently been discovered and
+explored by Dr. Fewkes.
+
+Indeed, this whole region is one of cliff and cavate and other
+forsaken dwellings. Everywhere one meets with them. Desert mounds, on
+examination, prove to be sites of long-buried cities, and hundreds, nay
+thousands of exquisite vessels of clay, decorated in long-forgotten
+ways, have been dug up from them and sent to grace the shelves of
+museums and speak of a people long since crumbled to dust.
+
+The miner has found it a profitable field for his operations, the
+Jerome and Congress, with the Old Vulture and similar mines, having
+made great fortunes for their owners. More than half our knowledge of
+the country came primarily from the daring and courageous prospectors
+who risked its dangers and deaths in their search for gold.
+
+The roads in the Painted Desert are long and tedious, and the horses
+drag their weary way over the scorching sands, the wheels of the wagon
+sinking in, as does also the heart of the sensitive rider who sees the
+efforts the poor beasts are making to obey his will. Yet the animals
+seldom sweat. Such is the rapid radiation of moisture in this dry, high
+atmosphere that one never sees any of the sweat and lather so common to
+hard-driven horses in lower altitude.
+
+The food question for horses is often serious if one goes far from the
+beaten path of traders or Indians. A desert is not a pasture, though
+its scant patches of grass often have to serve for one. The general
+custom, where possible, is to carry a small amount of grain, which is
+fed sparingly night and morning. The horses are hobbled and turned
+loose in as good pasture as can be found. Hence the first questions
+asked when determining a camping place are, "What kind of pasture
+and water does it possess?" There are times when one dare not run the
+risk of turning the horses loose. Thirsty beyond endurance, they will
+often travel all night, even though closely hobbled, back to where the
+last water was secured. Then they must be tracked back, and no more
+exhausting and disheartening occupation do I know than this.
+
+On one occasion we were compelled to camp where there was little
+pasturage. It rained, and there were two ladies in my party. The
+covered wagon was emptied and their blankets rolled down in it, so that
+they could be in shelter. Our driver was a German named Hank. Two of
+"his horses were mules," and these were tied one to each of the front
+wheels. The two real horses were tied to the rear wheels. During the
+night "Pete," one of the mules, got his fore legs over the pole of
+the wagon, and began to tug and pull so that the ladies were afraid
+the vehicle might be overturned. Calling to Hank, the poor fellow was
+compelled to get out of his blankets and in the rain go to Pete's
+rescue. To their intense amusement the ladies heard him remonstrating
+with the refractory mule, and almost exploded when he wound up his
+remonstrances, hitherto couched in quiet and dignified language, "Pete,
+you are von little tefel."
+
+Some people do not like to hobble a horse, and so they picket him.
+There are different ways of "picketing" a horse. He may be tied by the
+halter to a bush, tree, wagon, or stake driven into the ground. But
+these methods are fraught with danger. I once had a valuable horse
+at a time when Dr. Joseph LeConte, the beloved professor of geology
+of the University of California, was spending a month with me in the
+mountains. We had six horses, and all were "picketed" from the halter,
+or a rope around the neck. Three times a day we changed them to fresh
+pasturage. At one of the changing times we found the beautiful black
+stretched out cold and stiff. In scratching his head the hoof of his
+hind foot had caught in the rope, and in seeking to free himself he had
+pulled the rope tighter and tighter until he had strangled himself. The
+gentle-hearted professor sat down and wept at the tragic end of the
+noble horse "Duke" he had already learned to love.
+
+To prevent this danger I have often picketed a horse's hind foot to a
+log heavy enough to drag, so that the hungry animal could move a little
+in search of food, but not run or get far away. There have been two
+or three times, however, in my experience, where I could find neither
+tree, bush, nor stake. Not a rock or log could be found for miles to
+which the saddle horse I rode could be picketed. What then could I do?
+Sit up all night to care for my horse? Ride all night? Or do as I heard
+of one or two men having done, viz., picket the horse to my own foot? I
+once heard of a man who was dragged to his death that way. His cayuse
+was startled during the night and started to run. As the rope tightened
+and he dragged the unhappy wretch attached to him, his fear increased
+his speed, and not until he was exhausted and breathless did he stop in
+his wild, mad race. He was found with the corpse, bruised and mangled
+beyond all recognition, still dragging at the end of the rope.
+
+I had no desire to run such risk. So I did the impossible,--picketed my
+horse to a hole in the ground.
+
+"Nonsense! Picket a horse to a hole in the ground? It can't be done!"
+
+Indeed! But I did it. Watch me. Cut into the ground (especially if it
+is a little grassy) and make a hole a little larger than to allow your
+full fist to enter. As you dig deeper widen the hole below so that it
+is a kind of a chimney towards the top. Dig fully a foot or a foot and
+a half down. Then take the rope, which is already fastened at the other
+end to your horse, wrap the end around a piece of grass, or paper, or
+a small stone, or anything; put the knot into the hole, and "tamp" in
+the earth as vigorously as you can. Your horse is then fast, unless he
+grows desperately afraid and pulls with more than ordinary vigor.
+
+The scarcity of water makes journeying on the Painted Desert a grave
+and serious problem. The springs are few and far between, and only in
+the rainy season can one rely upon stony or clay pockets that fill up
+with the precious fluid. In going from Canyon Diablo to Oraibi there
+are four places where water may be obtained. First in a small canyon a
+few miles west of Volz's Crossing of the Little Colorado; then at the
+Lakes,--small ponds of dirty, stagnant water, where a trading-post is
+located and where the journey is generally broken for a night. Next
+day, twenty-two miles must be driven to Little Burro Spring before
+water is again found, and a few miles further on, on the opposite
+side of the valley, is Big Burro Spring. Then no more water is found
+until Oraibi is reached. There are two springs on the western side of
+the Oraibi mesa, and three miles on the eastern side in the Oraibi
+Wash is a good well, some sixty feet deep, of cold and good but not
+over-clear water. There are small pools near Mashonganavi, Shipauluvi,
+and Shungopavi, but the water is poor at best and very limited in
+quantity to those who are used to the illimitable flow of ordinary
+Eastern cities. The whole water supply at Mashonganavi, which is by far
+the best watered town of the middle mesa, would not more than suffice
+for the needs of a New York or Boston family of six or eight persons,
+and consternation would sit upon the face of the mistress of either
+household if such water were to flow through the faucets of her home.
+
+At Walpi there are three pool springs on the west side, but all flow
+slowly. One is good (for the desert), another is fair, and the third is
+horrible. Yet this last is almost equal to the supply on the eastern
+side, where there are three pool springs, only two of which can be used
+for domestic purposes.
+
+Storms fearful and terrible often sweep across this desert region. I
+have "enjoyed" several notable experiences in them, storms of sand, of
+rain, of wind, of lightning, and of thunder, sometimes one kind alone,
+other times of a combination of kinds. At one time we were camped in
+the Oraibi Wash not far from the home of the Mennonite missionary,
+my friend Rev. H. R. Voth. There were seven of us in my party,--five
+men, two women. Our general custom on making a camp was first of all
+to choose the best place for the beds of the ladies, and then the men
+arranged their blankets in picturesque irregularity around them at
+some distance away, thus forming a complete guard, not because of any
+necessity, but to make the ladies feel less timid. As my daughter was
+one of the ladies, I invariably rolled out my blankets near enough to
+be called readily should there be any occasion during the night.
+
+We had not been in our blankets long, that night, before a fearful
+thunder and rain-storm burst upon us. We had all gone to bed tired
+after our long and weary day watching the Hopi ceremonies, and the camp
+equipage was not prepared for a storm. It was pitch dark except for the
+sharp flashes of lightning which occasionally cut the blackness into
+jagged sections, and the deluge of rain waited for no squeamishness on
+my part. Hastily jumping up, I ran to and fro in my bare feet and night
+garments, caught up a big wagon sheet, and endeavored to spread it
+over the exposed beds of the ladies. The wind was determined I should
+not succeed, but I am English and obstinate. So I seized camera cases,
+valises, boxes of canned food, and anything heavy, and placed them
+upon the edges of the flapping canvas. Running back and forth to the
+wagon, the lightning every now and again revealed a drenched, fantastic
+figure, and I could hear suppressed laughter and giggles from under the
+blankets whence should have issued songs of thankfulness to me. But "it
+was ever thus!" I succeeded finally in pinning down the canvas, and had
+just rolled my wet and shivering form in my own drenched blankets, when
+Mr. Voth, with a lantern in his hand, came and simply demanded that
+the ladies come over to warmth and shelter in his hospitable house.
+Hastily wrapping themselves up, they started, blown about by the wind
+and flaunted by the tempest. The sand made it harder still to walk, and
+out of breath and wildly dishevelled, they struggled up the bank of the
+Wash and were soon comfortably ensconsed indoors. Then, strange irony
+of events, the storm immediately ceased, the heavens cleared, the stars
+shone bright, the cool night air became delicious to the nostrils and
+tired bodies, and we who remained outside had a sleep as ineffably
+sweet as that of healthful babes, while the ladies sweltered and rolled
+and tossed with discomfort in the moist heat that had accumulated in
+the closed rooms.
+
+[Illustration: THE PAINTED DESERT NEAR THE LITTLE COLORADO RIVER.]
+
+[Illustration: ASLEEP, EARLY MORNING, ON THE PAINTED DESERT.]
+
+A few years later I was again at Oraibi, and strangely near the same
+camping place. This time my companions were W. W. Bass, whose early
+adventures have been recounted in my "In and Around the Grand Canyon,"
+a photographer, and a British friend of his who had stopped off in
+California on his way home from Japan. Mr. Britisher had contributed a
+small share towards the expenses of the expedition, but with insular
+ignorance he had presumed that his small mite would pay the expenses
+of the whole outfit for a long period. It must be confessed that we
+had had a most arduous trip. The Painted Desert had shown its ugly
+side from the very moment we left the railway. Four miles out we had
+been stopped by the most terrific and vivid lightning-storm it has
+ever been my good fortune to witness and to be scared half out of my
+wits with. At Rock Tanks we had another storm. We had been jolted
+and shaken on our way out to Hopi Point of the Grand Canyon, and had
+come so near to perishing for want of water that we fell on our knees
+and greedily drank the vilest liquid from an alkali pool, a standing
+place of horses, on our way to the Little Colorado. At the old Tanner
+Crossing of that stream we had had another rain and lightning-storm
+near unto the first in fury, and in which our British friend had
+been caught in his blankets and nearly frightened to death. In the
+Moenkopi Wash he was offended because I left the wagon to ride to
+the home and accept the hospitality of the Mormon bishop, which he
+interpreted again with insular ignorance to mean a palace, a place of
+luxury, exquisite restfulness, good foods, and delicious iced wines,
+while he was left to beans, bacon, flapjacks, and dried fruit, and a
+roll of blankets on the rough and uneven ground. (It didn't make any
+difference that I explained to him next day that I had slept on a
+grass plot with one quilt and no pillow, cold, shivering, and longing
+for my good substantial roll of Navaho blankets, left for him to use
+if he so desired, and that our "banquet" had been coarse bread and a
+bowl of milk.) Then we had had another storm at Toh-gas-je, which I
+had partially avoided by riding on ahead in the light wagon of the
+Indian agent who piloted us, while he--Mr. Britisher--was in the
+heavier ambulance. The next night we camped, attempting to sleep on
+the stony slopes of the hillside at Blue Canyon in wretchedness and
+misery, because it was too late when we arrived to dare to drive down
+into the canyon. The next day we drove over the Sahara of America, a
+sandy desert which even to the Hopis is the most a-tu-u-u (hot) of
+all earthly places. That noon we camped in the dry wash of Tnebitoh,
+where we had to dig for water, waiting for it slowly to seep into the
+hole we had dug. It was a sandy, alkaline decoction, but we were glad
+and thankful for it, and the way the poor horses stood and longingly
+looked on as we waited for the inflow was pitiable. At night we camped
+some twelve or fifteen miles farther on, without water, hobbling the
+horses and turning them loose. I had engaged an Indian to go with us
+from Blue Canyon as helper and guide, so I sent him, in the morning, to
+bring in the horses. Two or three hours later he returned, with but one
+of the animals, and said he had tried to track the others, but could
+not do so. Imagine what our predicament would have been, in the heart
+of the desert, without horses and water, and many miles away from any
+settlement. There was but one thing to be done, and Mr. Bass at once
+did it. Putting a bridle on the one horse, he rode off barebacked after
+the runaways. Knowing the character of his mules, he aimed directly
+for the Tnebitoh. When he arrived at the spot where we had watered
+the day before, he found that, with unerring instinct, the horses had
+returned to this spot and had dug new watering places for themselves.
+Then, scenting the cool grass of the San Francisco Mountains, they had
+aimed directly west, and, hobbled though they were, the tracks showed
+they were travelling at a lively rate of speed. Knowing the urgency and
+desperateness of our case, Bass followed as fast as he could make his
+almost exhausted animal go, and after an hour's hard riding saw, in the
+far-away distance, the three perverse creatures "hitting" the trailless
+desert as hard as they could. Jersey, a knowing mule, was in the lead.
+He soon saw Bass, and, seeming to communicate with the others, they
+turned and saw him also. Jack (the other mule) and the horse at once
+showed a disposition to stop, but Jersey with bite and whinney tried to
+drive them on. Finding his efforts useless, he stopped with the others,
+and, when Bass rode up, allowed himself to be "necked" (tied neck to
+neck) with the other two. Horses and man were as near "played out" as
+we cared to see them when, later in the day, they returned to camp.
+
+It does not do to go out upon the Painted Desert without some practical
+person who is capable of meeting all serious emergencies that are
+likely to arise.
+
+The next day we drove on to Oraibi, in the scorching sun, over the
+sandy hillocks, where no road would last an hour in a wind-storm
+unless it were thoroughly blanketed and pegged down. We were all hot,
+weary, and ill-tempered. Thinking to help out, I volunteered to walk
+up the steep western trail to the mesa top and secure some corn at
+Oraibi for our horses, so that they could be fed at once on reaching
+our stopping place on the east side. When we started I had suggested
+the hope that we might be able to stop in the schoolhouse below the
+Oraibi mesa, as I had several times done in times before; but when
+the wagon arrived there, and I came down from the mesa, it was found
+to be already occupied by persons to whom it had been promised by the
+Indian agent. Camping, then, was the only thing left open to us, until
+I could see the Hopis and rent one of their houses. Down we drove to
+the camp, where alone a sufficiency of water was to be found. This
+explains our close proximity to the camp of the earlier year. We were
+just preparing our meal when a fierce sand-storm blew up. Cooking was
+out of the question; the fire blew every which way, and the sand filled
+meat, beans, corn, tomatoes with too much grit for comfort. This was
+the last straw that broke the back of Mr. Britisher's complacency. He
+had bemoaned again and again the leaving of his comfortable home to
+come into this "God-forsaken region," in a quest of what our crazy
+westernism called pleasure, and now his fury burst upon me in a manner
+that dwarfed the passion of the heavens and the earth. While there
+was a refinement in his vituperation, there was an edge upon it as
+keen as fury, passion, and culture could give it. I was scorched by
+his scarifying lightnings, struck again and again by his vindictive
+thunderbolts, tossed hither and thither by his stormy winds, and
+lifted heavenwards and then dashed downwards by the tornadoes and
+whirlwinds of his passion. It was dazzling, bewildering, intensely
+interesting, and then fiercely irritating. I stood it all until he
+denounced my selfishness. There's no doubt I am selfish, but there is a
+limit to a fellow's endurance when another fellow claims the discovery
+and rubs it in upon you until he abrades the skin. So I raised my hand
+and also my voice: "Stop, that's enough. Dare to repeat that and I'll
+tie you on a horse and send you back to the railway in charge of an
+Indian so quickly that you'll wonder how you got there. Selfish, am I?
+I permitted you to come on this trip as a favor to my photographer. The
+paltry sum you paid me has not found one-fourth share of the corn for
+one horse, let alone your own food, the hire of the horses, wagon, and
+driver. To oblige you I have allowed you the whole way to ride inside
+my conveyance that you might talk together, while I have sat out in the
+hot sun. If any help has been needed by Mr. Bass in driving, I have
+willingly given it instead of calling upon you. I have done all the
+unpacking and the packing of the wagon at each camp, morning, noon, and
+night. I have done all the cooking and much of the dish-washing, and
+yet you have the impudence and mendacity to say I have been selfish.
+Very well! I'll take myself at your estimate. In future I'll take my
+seat inside the ambulance; you shall do your share of helping the
+driver. You shall do your share of the packing; and if you eat another
+mouthful, so long as you remain in my camp, you shall cook it yourself.
+I have spoken! And when I thus speak I speak as the laws of the Medes
+and Persians, which alter not, nor change!"
+
+[Illustration: THE COLORADO RIVER AT BASS FERRY, THE VAMPIRE OF THE
+PAINTED DESERT.]
+
+"Well, ---- says you are selfish!" burst out the somewhat cowed man.
+
+"Then I put him on the same plane as I put you; and if ever either of
+you dares to make that charge again, I will--"
+
+Well, never mind what I, in my, what I still believe to be, just anger
+threatened. I turned away, went and secured an Indian's house, and that
+night we removed there.
+
+But I wish I had the space to recount how those two unfortunates and
+misfortunates cooked their own meals and mine and Bass's. It is a
+subject fit for a Dickens or a Kipling. No minor pen can do justice to
+it. How they came and asked with quiet humility, "What are we going
+to have for supper?" and how I replied, "Raw potatoes, so far as I am
+concerned!" Neither knew whether a frying-pan was for skimming cream
+from a can of condensed milk or for making charlotte russes. Neither
+could boil water without scorching it. But surreptitiously (with my
+secret connivance) Bass gave the tyros gentle hints and finally "licked
+them" into fourth-rate cooks, so that I reaped the reward of their
+labors in selfishly and shamelessly taking some of the concoctions they
+had slaved over.
+
+I know this plain, unvarnished tale reveals me a "bad man from Bodie,"
+but I started out to give a truthful account of the Painted Desert and
+its storms, and this "tempest in a frying-pan" in camp cannot well be
+ignored by a veracious chronicler.
+
+Last year, fate designed that we camp at exactly the same spot. The
+two wagons came to rest at about the same place where the ambulance
+stood, and exactly the same wind and sand-storm blew up before we had
+been there half an hour. I had with me a long, eight-feet-high strip of
+canvas belonging to a very large circular tent. To ward off the force
+of some part of the storm we stretched this canvas from the trunk of
+one cottonwood tree to another, and moved our camp to the sheltered
+side. That was an insult to the powers of the storm. The wind fairly
+howled with rage, and pulled and tugged and flapped that canvas in a
+perfect fury of anger. Then as we huddled in its shelter, a sudden jerk
+came, and up it was ripped, from top to bottom, in a moment, and the
+loose ends went wildly flying and flapping every way. In the blowing
+sand I fled with the ladies to Mr. Voth's ever-hospitable house, but
+it was as hot as--well! no matter--in there. Outside, the cottonwoods
+were bowed over in the fury of the wind, and the sand went flying by in
+sheets. It was easy then to understand the remark of one experienced in
+the ways of the Painted Desert Region: "If you ever buy any real estate
+here, contract to have it anchored, or you'll wake up some morning and
+find it all blown into the next county." The flying sand literally
+obliterated every object more than a few feet away.
+
+Now in this last case I had the pleasure--as peculiar a pleasure as it
+is to watch the coming of a hurricane at sea--to see the oncoming of
+this storm. We were enjoying perfect calm. Suddenly over the Oraibi
+mesa there came a great brown mass that stretched entirely across the
+country. It was the tawny sand risen in power and majesty to drive us
+from its lair. It was so grand, so sublime, so alive, that just as
+I instinctively rush to my camera at sight of an interesting face,
+I dashed towards it to secure a photograph of this new, gigantic,
+living manifestation. But in its fierce fury it swept upon us with such
+rapidity that I was too late. We were covered with it, buried in it.
+As darkness leaps upon one and absorbs him, so did this storm absorb
+us. In an hour or so its greatest fury subsided; then we thought we
+would build our camp-fire and proceed to our regular cooking. How the
+wind veered and changed, and changed again as soon as the fire began to
+ascend. That is a point to watch in building a camp-fire. Be sure and
+locate it so that its smoke won't blow upon you when you sit down to
+eat. In this case, however, it would not have mattered. In my notebook
+I read: "We have changed the camp-fire three times, and no matter where
+we put it, the smoke swoops down upon us. Even now while I write I am
+half blinded by the smoke, which ten minutes ago was being blown in the
+opposite direction." So that if these few pages have an unpleasant odor
+of camp-fire smoke about them, the reader must charge it to the wilful
+ways of the wind on the Painted Desert.
+
+Elsewhere I have spoken of the mystery brooding over the peoples of
+this land. It is also existent in the very colors of it, whether
+noted in early morning, in the glare of the pitiless Arizona noon, or
+at sunset; in the storm, with the air full of sand, or in the calm
+and quiet of a cloudless sky; when the sky is cerulean or black with
+lowering clouds; ever, always, the color is weird, strange, mysterious.
+One night at Walpi several of us sat and watched the colorings in the
+west. No unacquainted soul would have believed such could exist. To
+describe it is as impossible as to analyze the feelings of love. It was
+raining everywhere in the west; and "everywhere" means so much where
+one's horizon is not limited. The eye there roams over what seem to be
+boundless distances. In all this space rain was falling. The sun had
+but half an hour more to live, and it flooded the sky with an orange
+crimson. The rain came down in hairy streaks brilliantly illuminated.
+The sun could be discerned only as a dimly veiled face, with the light
+shed below it--none above--in graceful curves. Then the orange and
+crimson changed to purple, deepening and deepening into blackness until
+day was done.
+
+Sometimes the lighting up of the desert in the early morning gives it
+the effect of a sea-green ocean, and then the illusion is indescribably
+wonderful. At such times, if there are clouds in the sky, the
+reflections of color are as delicate and beautiful as the tintings of
+the sea-shells.
+
+One night standing on the mesa at Mashonganavi looking east and south,
+the vast ocean-like expanse of tawny sand and desert was converted by
+the hues of dying day into a gorgeous and resplendent sea of exquisite
+and delicate color. On the further side were the Mogollon Buttes,--the
+Giant's Chair, Pyramid Butte, and others,--with long walls, which,
+in the early morning black and forbidding, were now illumined and
+etherealized by the magic wand of sunset.
+
+If, however, one would know another of the marvellous charms of this
+Painted Desert Region let him see it in the early summer, after the
+first rains. This may be the latter part of June or in July and August.
+Then what a change! One seeing it for the first time would naturally
+exclaim in protest: "Desert? Why, this is a garden!"
+
+A thin and sparse covering of grass, but enough to the casual observer
+to relieve the whole land from the charge of barrenness; the black and
+white grama grasses, with their delicate shades of green; and a host of
+wild flowers of most exquisite colors in glorious combinations. Here
+masses of flaming marigolds and sunflowers; yonder patches of the white
+and purple tinted flowers of the jimson-weed, while its rich green
+leaves form a complete covering for the tawny sand or rocky desolation
+beneath. Here are larkspurs, baby blue-eyes, Indian's paint brush,
+daisies, lilies, and a thousand and one others, the purples, blues,
+reds, pinks, whites, and browns giving one a chromatic feast, none the
+less delightful because it is totally unexpected.
+
+Then who can tell of the glory of the hundreds of cacti in bloom, great
+prickly monsters, barrel shaped, cylindrical, lobe formed, and yet
+all picked out in the rarest, most dainty flowers the eye of man ever
+gazed upon? Look yonder at the "hosh-kon," one of the yucca family, a
+sacred plant to the Navahoes. Its dagger-like green leaves are crowned
+and glorified with the central stalk, around which cluster a thousand
+waxen white bells, and this one is only a beginning to the marvellous
+display of them we shall see as we ride along. The greasewood veils
+its normal ugliness in revivified leaves and a delicate flossy yellow
+bloom that makes it charming to the eye. Even the sagebrush attains to
+some charm of greenness, and where the juniper and cedar and pine lurk
+in the shades of some of the rocky slopes, the deepest green adds its
+never-ending comfort and delight to the scene.
+
+Yet you look in vain for the rivers, the creeks, the babbling brooks,
+the bubbling fountains, the ponds, that charm your eye in Eastern
+landscapes. Oh, for the Adirondacks,--the lakes and streams which
+abound on every hand. If only these could be transplanted into this
+desert to give their peculiar delights without any of their drawbacks,
+_then_ the Painted Desert Region would be the ideal land.
+
+It would never do to bring the Adirondack flies and gnats and
+mosquitoes; its hot, sultry nights and muggy, sweltering days. No!
+These we can do without. We would have its advantages, but with none of
+its disadvantages.
+
+How futile such wishes; how childish such longings! Each place
+is itself; and, for myself, I love the Painted Desert even in
+its waterlessness, its barrenness, and its desolation. Think of
+its stimulating altitude, its colors, its clear, cloudless sky,
+its glorious, divine stars, its delicious evening coolness, its
+never-disturbed solitudes, its speaking silences, its romances, its
+mysteries, its tragedies, its histories. These are some of the things
+that make the Painted Desert what it is--a region of unqualified
+fascination and allurement.
+
+
+
+
+CHAPTER III
+
+FIRST GLIMPSES OF THE HOPI
+
+
+Three great fingers of rock from a gigantic and misshapen hand, roughly
+speaking, pointing southward, the hand a great plateau, the fingers
+mesas of solid rock thrust into the heart of a sandy valley,--this
+is the home of the Hopi, commonly and wrongly termed the Moki. The
+fingers are from seven to ten miles apart, and a visitor can go from
+one finger-nail to another either by descending and ascending the steep
+trails zigzagged on the fingers' sides, or he can circle around on the
+back of the hand and thus in a round-about manner reach any one of the
+three fingers. These mesa fingers are generally spoken of as the first
+or east mesa, the second or middle mesa, and the third or west mesa.
+They gain their order from the fact that in the early days of American
+occupancy Mr. T. V. Keam established a trading-post in the canyon that
+bears his name, and this canyon being to the east of the eastern mesa,
+this mesa was reached first in order, the western mesa naturally being
+third.
+
+On the east mesa are three villages. The most important of all Hopi
+towns is Walpi, which occupies the "nail" of this first "finger." It is
+not so large as Oraibi, but it has always held a commanding influence,
+which it still retains. Half a mile back of Walpi is Sichumavi, and
+still further back Hano, or, as it is commonly and incorrectly called,
+Tewa.
+
+About seven miles--as the crow flies--to the west is the second or
+middle mesa, and here are Mashonganavi, Shipauluvi, and on an offshoot
+from this second mesa, separated from it by a deep, sand-filled ravine,
+is Shungopavi.
+
+Ten miles farther to the west is Oraibi, which marks the farthest
+western boundary of pueblo civilization.
+
+Oh! the pathos, the woe, the untold but clearly written misery
+of the centuries in these cliff-built houses of the mesas, these
+residences that are fortresses, these steep trail-approached and
+precipice-protected homes. In a desert land, surrounded by relentless,
+wary, and vigilant foes, ever fighting a hard battle with the adverse
+conditions of their environment, short of water, of firewood, and
+with food grown in the desert-rescued lands below where at any moment
+the ruthless marauder might appear, there is no wonder that almost
+every elderly face is seamed and scarred; furrowed deeply with the
+accumulated centuries of never-ceasing care. Mystery here seems at
+first to reign supreme. It stands and faces one as a Presence. It
+hovers and broods, and you feel it even in your sleep. The air is full
+of it. The very clouds here are mysterious. Who are these people?
+From whence came they? What is their destiny? What fearful battles,
+race hatreds, devastating wars, led them to make their homes on
+these inaccessible cliffs? How did they ever conceive such a mass of
+elaborate ceremonial as now controls them? Solitary and alone they
+appear, a vast question mark, viewed from every standpoint. Whichever
+way one looks at them a great query stares him in the face. They are
+the chief mystery of our country, an anachronism, an anomaly in our
+twentieth-century civilization.
+
+When we see the ruins of Egypt, India, Assyria, we look upon something
+that is past. Those peoples _were_: they pertain to the ages that are
+gone. Their mysteries are of lives lived in the dim ages of antiquity.
+But here are antique lives being lived in our own day; pieces of
+century-old civilizations transplanted, in time and place, and brought
+into our time and place; the past existent in the present; the lapse
+of centuries forgotten, and the days of thousands of years ago bodily
+transferred into our commercial, super-cultured, hyper-refined age.
+
+The approach to the first mesa from Keam's Canyon is through a sandy
+country, which, in places, is dry, desolate, and bare. But here and
+there are patches of ground upon which weeds grow to a great height,
+plainly indicating that with cultivation and irrigation good crops
+could be raised. As we leave the mouth of the canyon the singular
+character of this plateau province is revealed. To the south the sandy
+desert, in lonesome desolation, stretches away as far as the eye can
+reach, its wearisome monotony relieved only by the close-by corn-fields
+of the Hopis and the peculiar buttes of the Mogollons. With the sun
+blazing down upon it, its forbidding barrenness is appalling. Neither
+tree, shrub, blade of grass, animal, or human habitation is to be seen.
+The sand reflects the sun's rays in a yellow glare which is irritating
+beyond measure, and which seems as if it would produce insanity by its
+unchangeableness.
+
+To the right of us are the extremities of the sandstone plateaus, of
+which the Hopi mesas are the thrust out fingers. Here and there are
+breaks in the plateau which seem like openings into rocky canyons.
+Before us, ten or more miles away, is the long wall of the first mesa,
+its falling precipices red and glaring in the sun. Immense rocks of
+irregular shape lie about on its summit as if tumbled to and fro in
+some long-ago-forgotten frolic of prehistoric giants. Right before us,
+and at about the mid distances of the "finger" from the main plateau,
+the mesa wall is broken down in the form of a U-shaped notch or
+gap,--from which Walpi, "the place of the gap," obtains its name; and
+it is on the extremity of the mesa, beyond this notch, that the houses
+of the Hopi towns can now clearly be discerned. Just beyond the notch a
+little heap of houses, apparently of the same color as the mesa itself,
+appears. Then a little vacant space and another small heap, followed
+by another vacancy with a larger heap at the extreme end of the mesa.
+These heaps, beginning at the notch, are respectively Tewa, Sichumavi,
+and Walpi.
+
+Dotting the slopes of the talus at the foot of the mesa precipices are
+corn-fields, peach orchards, and corrals for burros, sheep, and goats.
+
+As we approach nearer we see that the first mesa is rapidly losing
+its distinctively Indian character. The policy of the United States
+Government, in its treatment of these Indians, is to induce them, so
+far as possible, to leave their mesa homes and reside in the valley
+nearer to their corn-fields. As their enemies are no longer allowed to
+molest them, their community life on these mesa heights is no longer
+necessary, and the time lost and the energy wasted in climbing up and
+down the steep trails could far better be employed in working in the
+fields, caring for their orchards, or attending to their stock. But
+while all this sounds well in theory, and on paper appears perfectly
+reasonable, it fails to take into consideration the influence of
+heredity and the personal passions, desires, and feelings of volitional
+beings. As a result, the government plan is not altogether a success.
+The Indian agents, however, have induced certain of the Hopis, by
+building houses for them, to consent to a partial abandonment of their
+mesa homes. Accordingly, as one draws nearer, he sees the stone houses
+with their red-painted corrugated-iron roofs, the schoolhouse, the
+blacksmith's shop, and the houses of the teachers, all of which speak
+significantly of the change that is slowly hovering over the Indian's
+dream of solitude and desolation.
+
+But after our camp is made and the horses sent out in the care of
+willing Indians to the Hopi pastures, we find that the trails to the
+mesa summit are the same; the glaring yellow sand is the same; the
+red and gray rocks are the same; the fleecy and dark clouds that
+occasionally appear at this the rainy time are the same; the glaring,
+pitiless sun with its infernal scorching is the same; and we respire
+and perspire and pant and struggle in our climb to the summit in the
+same old arduous fashion. Above, in Hano, Sichumavi, and Walpi, the
+pot-bellied, naked children, the lithe and active young men, the
+not unattractive, shapely, and kindly-faced young women, with their
+peculiar symbolic style of hair-dressing, the blear-eyed old men
+and women, the patient and stolid burros, the dim-eyed and pathetic
+captive eagles, the quaint terraced-houses with their peculiar
+ladders, grotesque chimneys, passageways, and funny little steps, are
+practically the same as they have been for centuries.
+
+There are two trails from the valley to the summit of the first mesa on
+the east side, one at the point, and three on the west side. We ascend
+by the northeastern trail, which, on reaching the "Notch" or "Gap,"
+winds close by an enclosure in which is found a large fossil, bearing a
+rude resemblance to a stone snake. All around this fossil, within the
+stone enclosure, are to be found "bahos," or prayer sticks, which have
+been brought by the devout as their offerings to the Snake Divinities.
+From time immemorial this shrine has been in existence, and no Hopi
+ever passes it without some offering to "Those Above," either in the
+form of a baho, a sprinkling of the sacred meal, the ceremonial smoking
+to the six cardinal points, or a few words of silent but none the less
+devout and earnest prayer.
+
+At the head of this trail is Hano, and from this pueblo we can gain
+a general idea of Hopi architecture, for, with differences in minor
+details, the general styles are practically the same. Where they
+gained their architectural knowledge it is hard to tell, and who they
+are is yet an unsolved problem. It is pretty generally conceded,
+however, that all the pueblo peoples of Arizona and New Mexico--of
+whom the Hopis are the most western--are the descendants of the race,
+or races, who dotted these territories and southern Colorado with
+ruins, and who are commonly known as the Cliff and Cave Dwellers. But
+this is thrusting the difficulty only a few generations, or scores of
+generations, further back. For we are at once compelled to the agnostic
+answer, "I don't know!" when asked who are the Cliff Dwellers. Who they
+are and whence they came are still problems upon which such patient
+investigators as J. Walter Fewkes is working. He has clearly confirmed
+the decision of Bancroft and others which affirmed the identity of
+the Cliff and Cave Dwellers with the Hopis and other pueblo-inhabiting
+Indians of the Southwest.
+
+[Illustration: HANO, (TEWA) FROM THE HEAD OF THE TRAIL.]
+
+Although of different linguistic stocks and religion, the homes of
+the pueblo Indians are very similar. Almost without exception the
+pueblos built on mesa summits are of sandstone or other rock, plastered
+with adobe mud brought up from the water-courses of the valley.
+Those pueblos that are located in the valley, on the other hand, are
+generally built of adobe.
+
+No one can doubt that the Indians chose these elevated mesa sites for
+purposes of protection. With but one or two almost inaccessible trails
+reaching the heights, and these easily defendable, their homes were
+their fortresses. Their fields, gardens, and hunting-grounds were in
+the valleys or far-away mountains, whither they could go in times of
+peace; but, when attacked by foes, they fled up the trails, established
+elaborate methods of defence, and remained in their fortress-homes
+until the danger was past.
+
+The very construction of the houses reveals this. In none of the older
+houses is there any doorway into the lowest story. A solid wall faces
+the visitor, with perhaps a small window-hole. A rude ladder outside
+and a similar one inside afford the only means of entrance. One climbs
+up the ladder outside, drops through a hole in the roof, and descends
+the ladder inside. When attacked, the outer ladder could be drawn up,
+and thus, if we remember the crude weapons of the aborigines when
+discovered by the white man, it is evident that the inhabitants would
+remain in comparative security.
+
+Of late years doors and windows have been introduced into many of the
+ancient houses.
+
+It is a picturesque sight that the visitor to the Hopi towns enjoys
+as he reaches the head of the trail at Hano. The houses are built in
+terraces, two or three stories high, the second story being a step
+back from the first, so that a portion of the roof of the first story
+can be used as the courtyard or children's playground of the people
+who inhabit the second story. The third story recedes still farther,
+so that its people have a front yard on the roof of the second story.
+At Zuni and Taos these terraces continue for six and seven stories,
+but with the Hopis never exceed three. The first climb is generally
+made on a ladder, which rests in the street below. The ladder-poles,
+however, are much longer than is necessary, and they reach up
+indefinitely towards the sky. Sometimes a ladder is used to go from
+the second to the third story, but more often a quaint little stairway
+is built on the connecting walls. Equally quaint are the ollas used as
+chimneys. These have their bottoms knocked out, and are piled one above
+another, two, three, four, and sometimes five or six high. Some of the
+"terraces" are partially enclosed, and here one may see a weaver's
+loom, a flat stone for cooking _piki_ (wafer bread), or a beehive-like
+oven used for general cooking purposes. Here and there cord-wood is
+piled up for future use, and now and again a captive eagle, fastened
+with a rawhide tether to the bars of a rude cage, may be seen. The
+"king of birds" is highly prized for his down and feathers, which are
+used for the making of prayer plumes (bahos).
+
+There does not seem to have been much planning in the original
+construction of the Hopi pueblos. There was little or no provision
+made for the future. The first houses were built as needed, and then as
+occasion demanded other rooms were added.
+
+It will doubtless be surprising to some readers to learn that the Hopi
+houses are owned and _built_ (in the main) by the women, and that the
+men weave the women's garments and knit their own stockings. Here,
+too, the women enjoy other "rights" that their white sisters have
+long fought for. The home life of the Hopis is based upon the rights
+of women. They own the houses; the wife receives her newly married
+husband into her home; the children belong to her clan, and have her
+clan name, and not that of the father; the corn, melons, squash, and
+other vegetables belong to her when once deposited in her house by the
+husband. She, indeed, is the queen of her own home, hence the pueblo
+Indian woman occupies a social relationship different from that of most
+aborigines, in that she is on quite equal terms with her husband.
+
+In the actual building of the houses, however, the husband is required
+to perform his share, and that is the most arduous part of the labor.
+He goes with his burros to the wooded mesas or cottonwood-lined streams
+and brings the roof-timbers, ladder-poles, and door-posts. He also
+brings the heavier rocks needed in the building. Then the women aid him
+in placing the heavier objects, after which he leaves them to their own
+devices.
+
+Being an intensely religious people, the shamans or priests are always
+called upon when a new house is to be constructed. Bahos--prayer plumes
+or sticks--are placed in certain places, sacred meal is lavishly
+sprinkled, and singing and prayer offered, all as propitiation to
+those gods whose especial business it is to care for the houses.
+
+It is exceedingly interesting to see the women at work. Without
+plumb-line, straight line, or trowel they proceed. Some women are
+hod-carriers, bringing the pieces of sand or limestone rock to the
+"bricklayers" in baskets, buckets, or dish pans. Others mix the adobe
+to the proper consistency and see that the workers are kept supplied
+with it. And what a laughing, chattering, jabbering group it is! Every
+tongue seems to be going, and no one listening. Once at Oraibi I saw
+twenty-three women engaged in the building of a house, and I then got
+a new "side light" on the story of the Tower of Babel; The builders of
+that historic structure were women, and the confusion of tongues was
+the natural result of their feminine determination to all speak at once
+and never listen to any one else.
+
+I photographed the builders at Oraibi, and the next day contributed a
+new dress to each of the twenty-three workers. Here are some of their
+names: Wa-ya-wei-i-ni-ma, Mo-o-ho, Ha-hei-i, So-li, Ni-vai-un-si,
+Si-ka-ho-in-ni-ma, Na-i-so-wa, Ma-san-i-yam-ka, Ko-hoi-ko-cha,
+Tang-a-ka-win-ka, Hun-o-wi-ti, Ko-mai-a-ni-ma, Ke-li-an-i-ma.
+
+The finishing of the house is as interesting as the actual building.
+With a small heap of adobe mud the woman, using her hand as a trowel,
+fills in the chinks, smooths and plasters the walls inside and out.
+Splashed from head to foot with mud, she is an object to behold, and,
+as is often the case, if her children are there to "help" her, no
+mud-larks on the North River, the Missouri, or the Thames ever looked
+more happy in their complete abandonment to dirt than they. Then when
+the whitewashing is done with gypsum, or the coloring of the walls with
+a brown wash, what fun the children have. No pinto pony was ever more
+speckled and variegated than they as they splash their tiny hands into
+the coloring matter and dash it upon the walls.
+
+[Illustration: HOPI WOMEN BUILDING A HOUSE AT ORAIBI.]
+
+[Illustration: MASHONGANAVI FROM THE TERRACE BELOW.]
+
+Inside the houses the walls also are whitewashed or colored, and
+generally there is some attempt made to decorate them by painting rude
+though symbolic designs half-way between the floor and ceiling. The
+floor is of earth, well packed down with water generally mixed with
+plaster, and the ceiling is of the sustaining poles and cross-beams,
+over which willows and earth have been placed. Invariably one can find
+feathered bahos, or prayer plumes, in the beams above, and no house
+could expect to be prospered where these offerings to "Those Above"
+were neglected.
+
+The chief family room serves as kitchen, dining-room,
+corn-grinding-room, bedroom, parlor, and reception-room. In one
+corner a quaint, hooded fireplace is built, and here the housewife
+cooks her _piki_ and other corn foods, boils or bakes her squash,
+roasts, broils, or boils the little meat she is able to secure, and
+sits during the winter nights while "the elders" tell stories of the
+wondrous past, when all the animals talked like human beings and the
+mysterious people--the gods--from the upper world came down to earth
+and associated with mankind.
+
+The corn-grinding trough is never absent. Sometimes it is on a little
+raised platform, and is large or small as the size of the family
+demands. The trough is composed either of wooden or stone slabs,
+cemented into the floor and securely fastened at the corners with
+rawhide thongs. This trough is then divided into two, three, four, or
+more compartments (according to its size), and in each compartment a
+sloping slab of basic rock is placed. Kneeling behind this, the woman
+who is the grinder of the meal (the true lady, _laf-dig_, even though
+a Hopi) seizes in both hands a narrower flat piece of the same kind of
+rock, and this, with the motion of a woman over a washboard, she moves
+up and down, throwing a handful of corn every few strokes on the upper
+side of her grinder. This is arduous work, and yet I have known the
+women and maidens to keep steadily at it during the entire day.
+
+When the meal is ground, a small fire is made of corn cobs, over which
+an earthern olla is placed. When this is sufficiently heated the meal
+is stirred about in it by means of a round wicker basket, to keep it
+from burning. This process partially cooks the meal, so that it is more
+easily prepared into food when needed.
+
+In one corner of the house several large ollas will be found full of
+water. Living as they do on these mesa heights, where there are no
+springs, water is scarce and precious. Every drop, except the little
+that is caught in rain-time or melted from the snows, has to be carried
+up on the backs of the women from the valley below. In the heat of
+summer, this is no light task. With the fierce Arizona sun beating down
+upon them, the feet slipping in the hot sand or wearily pressing up on
+the burning rocks, the olla, filled with water, wrapped in a blanket
+and suspended from the forehead on the back, becomes heavier and
+heavier at each step. Those of us who have, perforce, carried cameras
+and heavy plates to the mesa tops know what strength and endurance this
+work requires.
+
+For dippers home-made pottery and gourd shells are commonly used. Now
+and again one will find the horn of a mountain sheep, which has been
+heated, opened out into a large spoon-like dipper; or a gnarled or
+knotty piece of wood, hacked out with flint knife into a pretty good
+resemblance to a dipper.
+
+Near the water ollas one can generally see a shelf upon which the
+household utensils are placed. Here, too, when corn is being ground,
+a half-dozen plaques of meal will stand. This shelf serves as pantry
+and meat safe (when there is meat), and the hungry visitor will seldom
+look there in vain for a basket-platter or two piled high with _piki_,
+the fine wafer bread for which the Hopis are noted. _Piki_ is colored
+in a variety of ways. Dr. Hough says the ashes of _Atriplex canescens
+James_ are used to give the gray color, and that _Amaranthus sp._ is
+cultivated in terrace gardens around the springs for use in dyeing
+it red; a special red dye from another species is used for coloring
+the _piki_ used in the Katchina dances; and the ashes of _Parryella
+filifolia_ are used for coloring. Saffron (_Carthamus tinctorius_) is
+used to give the yellow color.
+
+It is fascinating in the extreme to see a woman make _piki_. Dry
+corn-meal is mixed with coloring matter and water, and thus converted
+into a soft batter. A large, flat stone is so placed on stones that
+a fire can be kept continually burning underneath it. As soon as the
+slab is as hot as an iron must be to iron starched clothes it is
+greased with mutton tallow. Then with fingers dipped in the batter
+the woman dexterously and rapidly sweeps them over the surface of the
+hot stone. Almost as quickly as the batter touches, it is cooked; so
+to cover the whole stone and yet make even and smooth _piki_ requires
+skill. It looks so easy that I have known many a white woman (and
+man) tempted into trying to make it. Once while attending the Snake
+Dance ceremonials at Mashonganavi, a young lady member of my party was
+sure she could perform the operation successfully. My Hopi friend,
+Kuchyeampsi, gladly gave place to the white lady, and laughingly looked
+at me as the latter dipped her fingers into the batter, swept them
+over the stone, gave a suppressed exclamation of pain, tried again,
+and then hastily rose with three fingers well blistered. My cook, who
+was a white man, was sure he could accomplish the operation, so he was
+allowed to try. Once was enough. He was a religious man, and bravely
+kept silence, which was a good thing for us.
+
+When the _piki_ is sufficiently cooked, it is folded up into neat
+little shapes something like the shredded wheat biscuits. One thing I
+have often noticed is that a quick and skilful _piki_ maker will keep
+a sheet flat, without folding, so that she may place it over the next
+sheet when it is about cooked. This seems to make it easier to remove
+the newly cooked sheet from the cooking slab.
+
+If you are ever invited into a Hopi house you may rest assured you will
+not be there long before a piled-up basket of _piki_ will be brought to
+you, for the Hopis are wonderfully hospitable and enjoy giving to all
+who become their guests.
+
+Another object seldom absent is the "pole of the soft stuff." This
+is a pole suspended from the roof beams upon which all the blankets,
+skins, bedding, and wearing apparel are placed. Once upon a time these
+were very few and very crude. The skins of animals tanned with the
+hair on, blankets made of rabbit skins, and cotton garments made from
+home grown, spun, and woven cotton, comprised their "soft stuff." But
+when the Spaniards brought sheep into the province of Tusayan, and the
+Hopis saw the wonderful improvement a wool staple was over a cotton
+one, blankets and dresses of wool were slowly added to the household
+treasures, until now the "garments of the old," except antelope, deer,
+fox, and coyote skins, are seldom seen.
+
+[Illustration: MASHONGCE, AN ORAIBI MAIDEN, DRYING CORN MEAL.]
+
+[Illustration: THE TRIO OF METATES, AND HOPI WOMAN ABOUT TO GRIND
+CORN.]
+
+It is a remarkable fact that the Hopis wore garments made from cotton
+which they grew themselves, prior to the time of the Spanish invasion.
+They also knew how to color the cotton from unfading mineral and
+vegetable dyes, and in the graves of ancient cliff and cave dwellings,
+well-woven cotton garments often have been taken.
+
+Sometimes to-day one may see an old man or woman weaving a blanket
+from the tanned skins of rabbits. Such a garment is far warmer and
+more comfortable than one would imagine. The dressed pelts are twisted
+around a home-woven string made of shredded yucca fibre, wild flax, or
+cotton, and thus a long rope is formed many yards in length. This rope
+is then woven in parallel strings with cross strands of the same kind
+of fibre, and a robe made some five or six feet square.
+
+The windows of the ancient Hopi houses were either small open holes
+or sheets of gypsum. Of late years modern doors and windows have been
+introduced, yet there are still many of the old ones in existence.
+
+Having thus taken a general and cursory survey of Hano, let us, in
+turn, visit the six other villages on the mesa heights ere we look
+further into the social and ceremonial life of this interesting people.
+
+
+
+
+CHAPTER IV
+
+THE HOPI VILLAGES AND THEIR HISTORY
+
+
+The province of Tusayan is dotted over in every direction with ruins,
+all of which were once inhabited by the Hopi people. Indeed, even
+in the "pueblo" stage of their existence they seem to have retained
+much of the restlessness and desire for change which marked them when
+"nomads."
+
+Traditionary lore among modern Hopis asserts that the well-known ruin
+of Casa Grande was once the home of their ancestors, and Dr. Fewkes has
+conclusively shown a line of ruins extending from the Gila and Salt
+River valleys to the present Hopi villages. So there is no doubt but
+that some, at least, of the Hopis came to their modern homes from the
+South. It is, therefore, quite possible that such ruins as Montezuma's
+Castle were once Hopi homes. Every indication seems to point to the
+fact that all these ancient ruins--some of which are caveate, others
+cliff, and still others independent pueblos, built in the open, away
+from all cliffs--were occupied by a people in dread of attack from
+enemies. Every home has its lookout. Every field could be watched.
+Nearly all the cliff and cave dwellings were naturally fortresses,
+and the open pueblos were so constructed as to render them castles of
+defence to their inhabitants on occasion.
+
+In these facts alone we can see an interesting, though to those
+primarily concerned a tragic state of affairs; a home-loving people,
+sedentary and agricultural, willing and anxious to live at peace,
+surrounded and perpetually harassed by wild and fierce nomads,
+whose delight was war, their occupation pillage, and their chief
+gratifications murder and rapine. The cliff- or cave-dwelling husband
+left his home in the morning to plant his corn or irrigate his field,
+uncertain whether the night would see him safe again with his loved
+ones, a captive in the hands of merciless torturers, or lying dead and
+mutilated upon the fields he had planted.
+
+No wonder they are the Hopituh--the people of peace. Who would not long
+for peace after many generations of such environment? Poor wretches!
+Every field had its memories of slaughter, every canyon had echoed
+the fierce yells of attacking foes, the shrieks of the dying, or the
+exultant shouts of the victors, and every dwelling-place had heard the
+sad wailing of widows and orphans.
+
+The union of these people, under such conditions, in towns became a
+necessity--self-preservation demanded cohesion. That isolation and
+separation were not unnatural or repulsive to them is shown by the
+readiness with which in later times they branched out and established
+new towns. These separations often led to bitter and deadly quarrels
+among themselves, and elsewhere[2] I have related the traditional
+story of the destruction of a Hopi city, Awatobi, by the inhabitants
+of rival cities, who in their determination to be "Hopituh"--people of
+peace--were willing to fight and exterminate their neighbors and thus
+compel peace.
+
+[2] "The Storming of Awatobi," _The Chautauquan_, August, 1901.
+
+Of the present seven mesa cities, towns, or villages of the Hopis, it
+is probable that Oraibi only occupies the same site that it had when
+first seen by white men in 1540.
+
+It will readily be recalled that when Coronado reached Cibola (Zuni)
+and conquered it he was sadly disappointed at not finding the piles of
+gold, silver, and precious stones he and his conquistadors had hoped
+for. The glittering stories of the gold-strewn "Seven Cities of Cibola"
+were sadly proven to be mythical. But hope revived when the wounded
+general was told of seven other cities, about a hundred miles to the
+northwest. _These_ might be the wealthy cities they sought. Unable to
+go himself, he sent his ensign Tobar, with a handful of soldiers and a
+priest, and it fell to the lot of these to be the first white men to
+gaze upon the wonders of the Hopi villages.
+
+Instead of finding them as we now see them, however, it is pretty
+certain that the first village reached was that of Awatobi, a town
+now in ruins and whose history is only a memory. Standing on the mesa
+at Walpi and looking a little to the right of the entrance to Keam's
+Canyon, the location of this "dead city" may be seen.
+
+Walpi occupied a terrace below where it now is, and Sichumavi and
+Hano were not founded. At the middle mesa Mashonganavi and Shungopavi
+occupied the foothills or lower terraces, and Shipauluvi was not in
+existence.
+
+What an interesting conflict that was, in 1540, between the few
+civilized and well-armed soldiers of Coronado and the warrior priests
+of Awatobi. Tobar and his men stealthily approached the foot of the
+mesa under the cover of darkness, but were discovered in the early
+morning ere they had made an attack. Led by the warrior priests, the
+fighting men of the village descended the trail, where the priests
+signified to the strangers that they were unwelcome. They forbade their
+ascending the trail, and with elaborate ceremony sprinkled a line of
+sacred meal across it, over which no one must pass. To cross that
+sacred and mystic line was to declare one's self an enemy and to invite
+the swift punishment of gods and men. But Tobar and his warriors knew
+nothing of the vengeance of Hopi gods and cared little for the anger of
+Hopi men, so they made a fierce and sharp onslaught. When we remember
+that this was the first experience of the Hopis with men on horseback,
+protected with coats of mail and metal helmets, who fought not only
+with sharpened swords, but also slew men at a distance with sticks that
+belched forth fire and smoke, to the accompaniment of loud thunder, it
+can well be understood that they speedily fell back and soon returned
+with tokens of submission. Thus was Awatobi taken. After this Walpi,
+Mashonganavi, Shungopavi, and Oraibi were more or less subjugated.
+
+In 1680, as is well known, Popeh, a resident of one of the eastern
+pueblos near the Rio Grande, conceived a plan to rid the whole country
+of the hated white men, and especially of the "long robes"--the
+priests--who had forbidden the ancient ceremonies and dances, and
+forcibly baptized their children into a new faith, which to their
+superstitious minds was a catastrophe worse than death. The Hopis
+joined in the plan, though Awatobi went into it with reluctance, owing
+to the kindly ministrations of the humane Padre Porras.
+
+The plot was betrayed, but not early enough to enable the Spaniards to
+protect themselves, and on the day of Santa Ana, the 10th of August,
+1680, the whole white race was fallen upon and mercilessly slain or
+driven out.
+
+For the next nearly twenty years the more timid of the people lived
+in dread of Spanish retaliation. Then it was that Hano was founded.
+Anticipating the arrival of a large force, a number of Tanoan and Tewan
+people fled from the Rio Grande to Tusayan. Some of the former went to
+Oraibi, and the latter asked permission to settle at the head of the
+Walpi trail near to "the Gap."
+
+Possibly about this same time, too, the villages located on the lower
+terraces or foothills moved to the higher sites, as they were thus
+afforded better protection.
+
+Sichumavi--"the mound of flowers"--was founded about the year 1750
+by Walpians of the Badger Clan, who for some reason or other grew
+discontented and wished a town of their own. Here they were joined by
+Tanoans of the Asa Clan from the Rio Grande, who for a time had lived
+in the seclusion of the Tsegi, as the Navahoes term the Canyon de
+Chelly in New Mexico.
+
+Exactly when Shipauluvi was founded is not known, though its name--"the
+place of peaches"--clearly denotes that it must have been after the
+Spanish invasion, for it was the conquerors who brought with them
+peaches. Nor were peaches the only good things the Hopis and other
+American aborigines owed to the hated foreigners. They introduced
+horses, cows, sheep (which latter have afforded them a large measure of
+sustenance and given to them and the Navahoes the material with which
+to make their useful rugs and blankets), and goats, besides a number of
+vegetables.
+
+Here, then, about the middle of the eighteenth century the Hopi mesa
+towns were settled as we now find them, and doubtless with populations
+as near as can be to their present numbers.
+
+Hano we have already visited. Let us now, hastily but carefully, glance
+at each of the other villages as they appear at the present time.
+
+Passing on to Sichumavi from Hano we find it similar in all its main
+features to Hano, except that none of its houses are as high. In the
+centre of the town is a large plaza where, in wet weather, a large body
+of rain-water collects. This is used for "laundry" purposes, as drink
+for the burros and goats, and a bathing pond for all the children of
+the pueblo. It is one of the funniest sights imaginable to see the
+youngsters playing and frolicking in the water by the hour,--I should
+have said liquid mud, for the filth that accumulates in this plaza
+reservoir is simply indescribable. Children of both sexes, their brown,
+swarthy bodies utterly indifferent to the piercing darts of the sun,
+lie down in this liquid filth, roll over, splash one another, run to
+and fro, and enjoy themselves hugely, even in the presence of the
+white visitor, until a glimpse of the dreaded camera sends them off
+splashing, yelling, gesticulating, and some of them crying, to the
+nearest shelter.
+
+That supereminence of Hopi character is conservatism is shown as one
+walks from Sichumavi to Walpi. Here is a literal exemplification
+demonstrating how the present generations "tread in the footsteps" of
+their forefathers. The trail over which the bare and moccasined feet of
+these people have passed and repassed for years is worn down deep into
+the solid sandstone. The springy and yielding foot, unprotected except
+by its own epidermis or the dressed skin of the goat, sheep, or deer,
+has cut its way into the unyielding rock, thus symbolizing the power of
+an unyielding purpose and demonstrating the force of an unchangeable
+conservatism.
+
+Between these two pueblos the mesa becomes so narrow that we walk on
+a mere strip of rock, deep precipices on either side. To the left are
+Keam's Canyon and the road over which we came; to the right are the
+gardens, corn-fields, and peach orchards, leading the eye across to the
+second mesa, on the heights of which are Mashonganavi and Shipauluvi.
+
+These gardens and corn-fields are the most potent argument possible
+against the statements of ignorant and prejudiced white men who claim
+that the Indians--Hopis as well as others--are lazy and shiftless.
+
+If a band of white men were placed in such a situation as the Hopis,
+and compelled to wrest a living from the sandy, barren, sun-scorched
+soil, there are few who would have faith and courage enough to attempt
+the evidently hopeless task. But with a patience and steadiness that
+make the work sublime, these heroic bronze men have sought out and
+found the spots of sandy soil under which the water from the heights
+percolates. They have marked the places where the summer's freshets
+flow, and thus, relying upon sub-irrigation and the casual and
+uncertain rainfalls of summer, have planted their corn, beans, squash,
+melons, and chili, carefully hoeing them when necessary, and each
+season reap a harvest that would not disgrace modern scientific methods.
+
+All throughout these corn-fields temporary brush sun-shelters are seen,
+under which the young boys and girls sit, scaring away the birds and
+watching lest any stray burro should enter and destroy that which has
+grown as the result of so much labor.
+
+[Illustration: AN ORAIBI WOMAN SHELLING CORN IN A BASKET OF YUCCA
+FIBRE.]
+
+[Illustration: THE "BURRO" OF HOPI TRANSPORTATION.]
+
+Here, too, in the harvesting time one may witness busy and interesting
+scenes. Whole families move down into temporary brush homes, and women
+and children aid the men in gathering the crops. Tethered and hobbled
+burros stand patiently awaiting their share of the common labor.
+
+Yonder is a group of men busy digging a deep pit. Watch them as it
+nears completion. It is made with a narrow neck and "bellies" out to
+considerable width below. Indeed, it is shaped not unlike an immense
+vase with a large, almost spherical body and narrow neck. In depth
+it is perhaps six, eight, ten, or a dozen feet. On one side a narrow
+stairway is cut into the earth leading down to its base, and at the
+foot of this stairway a small hole is cut through into the chamber.
+Our curiosity is aroused. What is this subterranean place for? As we
+watch, the workers bring loads of greasewood and other inflammable
+material, kindle a fire in the chamber, and fill it up with the wood.
+Now we see the use of the small hole at the foot of the stairway. It
+acts as a draught hole, and soon a raging furnace fire is in the vault
+before us. When a sufficient heat has been obtained, the bottom hole is
+closed, and then scores of loads of corn on the cob are dropped into
+the heated chamber. When full, every avenue that could allow air to
+enter is sealed, and there the corn remains over night or as long as
+is required to cook it,--self-steam it. It is then removed, packed in
+sacks or blankets on the backs of the patient burros, and removed to
+the corn-rooms of the houses on the mesa above.
+
+Other fresh corn is carried up and spread out on the house-tops to dry.
+
+All this is stored away in the corn-rooms, into which strangers
+sometimes are invited, but oftener kept away from. It is stacked up in
+piles like cord-wood, and happy is that household whose corn-stack is
+large at the beginning of a hard winter.
+
+Walpi--the place of the gap--though not a large town, is better
+known to whites than any of the other Hopi towns. Here it was that
+the earliest visitors came and saw the thrilling Snake Dance. Its
+southeastern trail, with the wonderful detached rock leaning over on
+one side and the cliff on the other, between which the steep and rude
+stairway is constructed, has been so often pictured, as well as the
+so-called "Sacred Rock" of the Walpi dance plaza, that they are now as
+familiar as photographs of Trinity Church, New York, or St. Paul's,
+London. As one stands on the top of one of the houses he sees how
+closely Walpi has been built. It covers the whole of the south end of
+the mesa, up to the very edges of the precipice walls in three of its
+four directions, and, as already shown, the fourth is the narrow neck
+of rock connecting Walpi with Sichumavi and Hano. The dance plaza is
+to the east, a long, narrow place, at the south end of which is the
+"Sacred Rock." It is approached from south and north by the regular
+"street" or trail, and one may leave it to the west through an archway,
+over which is built one of the houses.
+
+Several ruins on the east mesa are pointed out as "Old" Walpi, and
+the name of one of these--Nusaki--(also known as Kisakobi) is a clear
+indication that at one time the Spaniards had a mission church there. A
+Walpian, Pauwatiwa, shows, with pride, an old carved beam in his house
+which all Hopis say came from the mission when it was destroyed. On the
+terraces just below the mesa-top--perhaps a hundred or two hundred
+feet down--are a number of tiny corrals, to and from which, morning and
+evening, the boys, young men, and sometimes the women and girls may be
+seen driving their herds of sheep and goats, and in which the burros
+are kept when not in use. These picturesque corrals from below look
+almost like swallows' nests stuck on the face of the cliffs.
+
+As we wander about in the narrow and quaint streets of Walpi we cannot
+fail to observe the ladder-poles which are thrust through hatchways,
+down which we peer into the darkness below with little satisfaction.
+These lead to the _kivas_, or sacred ceremonial chambers, where all
+the secret rites of the different clans are held. Here we shall be
+privileged to enter if no ceremony is going on. The kivas are generally
+hewn out of the solid rock, or partially so, and are from twelve to
+eighteen feet square. When not otherwise occupied it is no uncommon
+sight to see in a kiva a Hopi weaver squatted before his rude loom,
+making a dress for his wife or daughter, or weaving a ceremonial sash
+or kilt for his own use in one of the many dances.
+
+In every Hopi town one cannot fail to be struck with the nudity of
+the children of all ages, from the merest babies up to eight and
+even ten years. With what Victor Hugo calls "the chaste indecency of
+childhood" these fat, bronze Cupids and embryo Venuses romp and play,
+as unconscious of their nakedness as Adam and Eve before their fall.
+
+From Walpi we descend to the corn-fields, and, after a slow and
+tedious drag across the sandy plain to the west, find ourselves at
+Mashonganavi, or at least at the foot of the trail which leads to the
+heights above. Here, as at the other mesas, there are two or three
+trails, all steep, all nerve-wrenching, all picturesque. Arrived at
+the village, we find Mashonganavi an interesting place, for it is so
+compactly built that one often hunts in vain (for a while, at least) to
+find the hidden dance plaza, around which the whole town seems to be
+built. Some of the houses are three stories high, and there are quaint,
+narrow alley-ways, queer dark tunnels, and underground kivas as at
+Walpi. The Antelope and Snake kivas are situated on the southeastern
+side of the village, on the very edge of the mesa, and with the tawny
+stretch of the Painted Desert leading the eye to the deep purple of the
+Giant's Chair and others of the Mogollon buttes, which Ives conceived
+as great ships in the desert, suddenly and forever arrested and
+petrified.
+
+About one hundred and fifty feet below the village is a terrace which
+almost surrounds the Mashonganavi mesa, as a rocky ruff around its
+neck. This terrace is so connected with the main plateau that one can
+drive upon it with a wagon and thus encamp close to the village. Here
+in 1901 the two wagon loads of sightseers and tourists which I had
+guided to the mysteries and delights of Tusayan, over the sandy and
+scorched horrors of a portion of the Painted Desert, encamped, during
+the last days of the Snake Dance ceremonies.
+
+From here a trail--at its head an actual rock stairway--leads down to
+a spring in the valley, where the government school is situated, and
+from whence all our cooking and drinking water had to be brought. Each
+morning and evening droves of sheep and goats passed our camp, coming
+up from below and going down to the scant pasturage of the valley.
+Scarcely an hour passed when some Indian--oftener half a dozen--came
+to our camp, and failed to pass. Especially at meal times, when the
+biscuits were in the oven, the stew on the fire, the beans in the
+pot, and the dried fruit in the stew-kettle, did they seem to enjoy
+visiting us. And they liked to come close, too; far too close for our
+comfort, as their persons are not always of the most cleanly character,
+and their habits of the most decorous and refined. Hence rules had to
+be laid down which it was my province to see observed, one of which
+was that visiting Indians must keep to a distance, especially at meal
+times. Another was that if our blankets were allowed to remain unrolled
+(in order to get the direct benefit of the sun's rays) they were not so
+left for our Indian friends to lounge upon.
+
+[Illustration: AN AGED HOPI AT ORAIBI.]
+
+[Illustration: A HOPI, WEAVING A NATIVE COTTON CEREMONIAL KILT.]
+
+We were generally a hungry lot as we sat or squatted around our canvas
+tablecloth, our table the rocky ground, and there was scant ceremony
+when ceremony stood in the way of appeasing our appetites. But we
+were not wasteful. If there were any "scraps" or any small remains on
+a plate or dish they were "saved for the Indians." So that at length
+it became a catch-word with us. If there was anything, anywhere, at
+any time, that we did not like, some one of the party was sure to
+suggest that it be "saved for the Indians." And that has often since
+suggested to me our national policy in treating the Amerind. There is
+too much national "Save that for the Indians." Land that is no good to
+a white man--save it for the Indians. Beef cattle that white men don't
+buy--save them for the Indians. Spoiled flour--save it for the Indians.
+Seeds that won't grow--ship 'em to the Indians.
+
+And that reminds me of a now not undistinguished artist who once
+accompanied a small party of mine some years ago to the Snake Dance
+at Oraibi. I came down to camp one day and found him cooking several
+slices of our finest ham, dishing up our choicest and scarcest
+vegetables, crackers, and delicacies, with a large pot of our most
+expensive coffee simmering and steaming by the camp-fire; and when
+I asked, "For whom?" was coolly told it was for three lazy, fat,
+lubberly, dirty Oraibis, who sat in delightful anticipation around the
+pump close by.
+
+My objection to this use of our provisions was expressed in forceful
+and vigorous Anglo-Saxon, and when I was told it was "none of my
+business," I emphasized my objection with a distinct refusal to allow
+_my_ provisions to be thus used. Then for half an hour immediately
+afterwards, and for days subsequently, at intervals, I was regaled with
+vocal chastisement worthy to be ranked with Demosthenes' "Philippics."
+"The Indian was a man and a brother. We were Christians, indeed, and of
+a truth when we would see our poor red brother starve to death before
+our sight," etc., _ad libitum_.
+
+Now between my artist friend's course and the one first named the happy
+mean lies. I do not believe we should give to the Indian only the
+scraps that fall from our national table; neither, on the other hand,
+do I believe we are called upon to give him the very best of our foods
+and provide special coffee at seventy-five cents a pound.
+
+And this sermon has occupied our time, by the way, as we have walked
+up the trail, by the Mashonganavi kivas to a spot from which we
+gain a good view of the village and of Shipauluvi on its higher and
+detached pinnacle a mile farther back. Again descending the trail to
+the terrace below, we walk half a mile and then begin the ascent of a
+steep stone stairway, carefully constructed, that leads us directly to
+Shipauluvi. This is a small town, occupying almost the whole of the
+dizzy site, with its few houses built around its rectangular plaza.
+
+Here I was once present at a witchcraft trial. It was a complicated
+affair, in which the dead and living, Navahoes and Hopis, were
+intertwined. A Hopi woman accused a Navaho of having bewitched her
+husband, thus causing his death, and of stealing from him a blanket
+and some sheep. The evidence showed that the Navaho had met the Hopi,
+and that soon afterwards he was taken sick and died, whereupon the
+sheep and blanket were found in the possession of the Navaho. There was
+little doubt of its being a case of theft, and the Navaho was ordered
+to return sheep and blanket, but he was exonerated from the charge of
+witchcraft.
+
+Living in Shipauluvi is one of those singular anomalies so often found
+in the pueblos, an albino woman. There are a dozen or so living in the
+other villages. With Hopi face, but white hair and skin, pink eyes, and
+general bleached-out appearance, they never fail to excite the greatest
+surprise in the mind of the stranger, and to those who see them often
+there is still a lingering wonder as to the cause of so singular a
+variation of physical appearance. At Mashonganavi there are two men
+albinos, one of them one of the Snake priests. It is claimed by the
+Indians that these albinos are of as pure Hopi blood as those who are
+normal in color, and the fact is incontrovertible that they are born of
+pure-blooded parents on both sides.
+
+Returning now to the terrace below, common to both Mashonganavi
+and Shipauluvi, the trail is descended to Shungopavi. A deep canyon
+separates the mesa upon which this village is built from the one
+upon which the two former are located. Near the foot of the trail
+the government has established a schoolhouse, and close by are the
+springs and pools of water. It is a sandy ride or walk, and on a hot
+day--"a-tu-u-u"--wearisome and exhausting. For half a dollar or so one
+may hire a burro and his owner as guide, and it is much easier to go
+burro-back over the yielding sand than to walk. There are straggling
+peach trees on the way, and a trail, rocky and steep, to ascend ere we
+see Shungopavi.
+
+The wagons may be driven to the village (as mine were), but it is a
+long way around. The road to Oraibi across the mesa is taken, and when
+about half-way across a crude road is followed which runs out upon the
+"finger tip" where Shungopavi stands. Here the governor in 1901 was
+Lo-ma-win-i, and he and I became very good friends. Knowing my interest
+in the Snake Dance, he sent for the chief priests of the Snake and
+Antelope Clans (Kai-wan-i-wi-ya-ŭ-má and Lo-ma-ho-in-i-wa), and from
+them I received a cordial invitation to be present and participate in
+the secret ceremonials of the kiva at their next celebration. I have
+been privileged to be present, but was never invited before.
+
+The governor is an expert silversmith, the necklace he wears being
+a specimen of his own art. It is wonderful how, with their crude
+materials and tools, such excellent work can be produced. Mexican
+dollars are melted in a tiny home-made crucible, rude moulds are carved
+out of sand--or other stone into which the melted metal is poured, and
+then hand manipulation, hammering, and brazing complete the work.
+Their silver articles of adornment are finger rings, bracelets, and
+necklaces.
+
+Oraibi is the most western and conservative of the Hopi villages.
+It is by far the largest, having perhaps a third of the whole
+population. It is divided into two factions, the so-called hostiles
+and friendlies, the former being the conservative element, determined
+not to forsake "the ways of the old," the ways of their ancestors;
+and the latter being generally willing to obey orders ostensibly
+issued by "Wasintonia"--as they call the mysterious Indian Department.
+These divisions are a source of great sorrow to the former leaders of
+the village. In the introduction to "The Oraibi Soyal Ceremony" by
+Professor George A. Dorsey, of the Field Columbian Museum, and Rev.
+H. R. Voth, his assistant, and formerly a Mennonite missionary at
+Oraibi, this dissension is spoken of as follows: "During the year 1891
+representatives of the Indian Department made strenuous efforts to
+secure pupils for the government school located at Keam's Canyon, about
+forty miles from Oraibi. This effort on the part of the government
+was bitterly resented by a certain faction of the people of Oraibi,
+who seceded from Lolúlomai, the village chief, and soon after began
+to recognize Lomahungyoma as leader. The feeling on the part of this
+faction against the party under Lolúlomai was further intensified by
+the friendly attitude the Liberals took toward other undertakings of
+the government, such as allotment of land in severalty, the building of
+dwelling-houses at the foot of the mesa, the gratuitous distribution
+of American clothing, agricultural implements, etc. The division thus
+created manifested itself not only in the everyday life of the people,
+but also in their religious ceremonies. Inasmuch as the altars and
+their accessories are the chief elements in these ceremonies, they soon
+became the special object of controversy, each party contending for
+their possession; and so it came about that the altars remained to that
+faction to which the chief priests and those who had them in charge
+belonged, the members of the opposing faction, as a rule, withdrawing
+from further participation in the celebration of the ceremony."
+
+The dance plaza is on the western side of the village, and there the
+dances and other outdoor ceremonies take place.
+
+One of my earliest visits to Oraibi was made in the congenial company
+of Major Constant Williams, who was then the United States Indian
+Agent, at Fort Defiance, for the Navahoes and Hopis. We had driven
+across the Navaho Reservation from Fort Defiance to Keam's Canyon,
+and then visited the mesas in succession. We drove to the summit of
+the Oraibi mesa in his buckboard, a new conveyance which he had had
+made to order at Durango, Colo. The road was the same one up which the
+soldiers had helped the horses drag the Gatling gun at the time of
+the arrest of the so-called "hostiles," who were sent to Alcatraz for
+their refusal to forsake their Oraibi ways and follow the "Washington
+way." It was a steep, ugly road, rough, rocky, and dangerous. The
+Major's horses, however, were strong, intelligent, and willing, so
+we made the ascent with comparative ease. The return, however, was
+different. There were so many things of interest at Oraibi that I found
+it hard to tear myself away, and the "shades of night were falling
+fast"--far too fast for the Major's peace of mind--ere I returned to
+the buckboard. By the time we had traversed the summit of the mesa
+to the head of the "trail" part of the descent, it was dark enough
+to make the cold tremors perambulate up and down one's spine. But
+I had every confidence in the Major's driving, his horses, and his
+knowledge of that fearfully precipitous and dangerous road. Slowly we
+descended, the brake scraping and often entirely holding the wheels.
+We could see and feel the dark abysses, first on one side and then on
+the other, or feel the overshadowing of the mighty rock walls which
+towered above us. I was congratulating myself that we had passed all
+the dangerous places, and in a few moments should be on the drifted
+sand, which, though steep, was perfectly safe, when we came to the
+last "drop off." This can best be imagined by calling it what it was,
+a steep, rocky stairway, of two or three steps, with a precipice on
+one side, and a towering wall on the other. Hugging the wall, the
+upper step extended like a shelf for eight or ten feet, and the nigh
+horse, disliking to make the abrupt descent of the step, clung close to
+the wall and walked along the shelf. The off horse dropped down. The
+result can be imagined. One horse's feet were up at about the level
+of the other's back. The wheels followed their respective horses. The
+nigh wheels stayed on the shelf, the off wheels came down the step.
+The Major and I decided, very suddenly, to leave the buckboard. We
+were rudely toppled out, down the precipice on the left,--I at the
+bottom of the heap. Down came camera cases, tripods, boxes of plates,
+and all the packages of odds and ends I had bought from the Indians,
+bouncing about our ears. Like a flash the two horses took fright and
+started off, dragging that overturned buckboard after them. They did
+not swirl around to the left down the sandy road, but to the right upon
+a terrace of the rocky mesa, and we saw the sparks fly as the ironwork
+of the wagon struck and restruck the rocks. The noise and roar and
+clatter were terrific. Great rocks were started to rolling, and the
+echoes were enough to awaken the dead. Suddenly there was a louder
+crash than ever, and then all was silent. We felt our hearts thumping
+against our ribs, and the only sounds we could hear were their fierce
+beatings and our own hard breathing. Fortunately, we had landed on a
+narrow shelf some seven feet down, covered deep with sand, so neither
+of us was seriously hurt except in our feelings; but imagine the dismay
+that swept aside all thoughts of thankfulness for our narrow escape
+when that crash and dread silence came. No doubt horses and buckboard
+were precipitated over one of the cliffs and had all gone to "eternal
+smash." My conscience made me feel especially culpable, for had I not
+detained the Major we should have left the mesa long before it was so
+dark. I had caused the disaster! It was nothing that I had been "spilt
+out," that doubtless my cameras were smashed, and the plates I had
+exposed with so much care and in spite of the opposition of the Hopis
+were in tiny pieces--for I had clearly heard that peculiar "smash" that
+spoke of broken glass as I myself landed on the top of my head. Think
+of that span of fine horses, and the Major's new buckboard! The thought
+about completed the work of mental and physical paralysis the shock of
+falling had begun. I was suddenly awakened, not by the Major's voice,
+for neither of us had yet spoken a word,--and indeed, I didn't know
+but that he was dead,--but by the scratching of a match. Then he was
+alive! That was cause for thankfulness. Setting fire to a dried cactus,
+the Major, after thoroughly picking himself up and shaking himself
+together, proceeded to gather up the photographic débris. Silently I
+aided him. Still silently we piled it all together, as much under the
+shelter of the rocks as possible, and then, still without a word, we
+climbed back upon the road and started to walk to the house of Mr.
+Voth, the missionary, where we were stopping. For half a mile or more
+we trudged on wearily through the deep and yielding sand. Still never
+a word. We both breathed heavily, for the sand was dreadfully soft. I
+was wondering what I could say. My conscience so overpowered me that I
+dared not speak. I was humbling myself, inwardly, into the very dust
+for having been the unconscious and innocent, yet nevertheless actual
+cause of this disaster. I simply couldn't break the silence. To offer
+to pay for the horses and buckboard was easy (though that would be a
+serious matter to my slender purse) compared with appeasing the sturdy
+Major for the shock to his mental and physical system. Then, too, how
+he must feel! At the very thought the cold sweat started on my brow and
+I could feel it trickling down my chest and back.
+
+[Illustration: AN ORAIBI BASKET WEAVER.]
+
+[Illustration: AN ADMIRING HOPI MOTHER.]
+
+Suddenly the Major stopped, and in the darkness I could dimly see him
+take out his large white handkerchief, mop his brow and head, and then,
+with explosive force, but in a voice charged with deepest and sincerest
+feeling he broke the painful silence: "Thank God, the sun isn't
+shining."
+
+Brave-hearted, generous Major Williams! Not a word of reproach, no
+suggestion of blame. What a relief to my burdened soul. I was almost
+hysterical in my ready response. Yes, we could be thankful that our
+lives and limbs were spared. We were both unhurt. New horses and
+buckboard could be purchased, but life and health preserved called for
+thankfulness to the Divine Protector.
+
+Thus we congratulated ourselves as we slowly plodded along through
+the sand. Arrived at Mr. Voth's, we soon retired,--he in the bedroom
+prepared for him by kindly Mrs. Voth, I in my blankets outside. The
+calm face of the sky soon soothed my disquieted feelings and nerves,
+and in a short time I fell asleep. Not a thought disturbed me until
+just as the faintest peepings of dawn began to show on the eastern
+ridges, when, awakening, I heard a noise as of a horse shaking his
+harness close by. Like a flash I jumped up, and, in my night-robe
+though I was, rushed to the entrance to the corral. There, unharmed
+and uninjured, with harness upon them complete, the lines dangling
+down behind, the neck yoke holding them together, as if they were just
+brought from the stable ready to be hitched to the wagon, were the two
+horses which I had vividly pictured to myself as dashed to pieces upon
+the cruel rocks at the foot of one of the mesa precipices.
+
+I could scarcely refrain from shouting my joy. Hastily I dressed, and
+while dressing thought: "The horses are here; I'll go and hunt for
+the wagon." So noiselessly I hitched them to Mr. Voth's buckboard and
+drove off. When I came to the scene of the disaster, I found I could
+drive upon the rocky terrace. There was no difficulty in following the
+course of the runaways. Here was part of the seat, farther on some of
+the ironwork, and still farther the dashboard. At last I reached the
+overturned and dismantled vehicle. It was in a sorry state. Two of the
+wheels were completely dished, the seat and dashboard were "scraped"
+off, one whiffletree was broken, and the whole thing looked as if it
+had been rudely treated in a tornado. I turned it over, tied the wheels
+so that they would hold, and then, fastening it behind Mr. Voth's
+buckboard, slowly drove back to the house.
+
+When the Major awoke he was as much surprised and pleased as I was
+to find the horses safe and sound and the buckboard in a repairable
+condition. With a little manœuvring we got the vehicle as far as
+Keam's Canyon, where old Jack Tobin, the blacksmith, fixed it up so
+that it could be driven back to Fort Defiance, and thither, with care
+and caution, the Major drove me. A few weeks later, under the healing
+powers of the agency blacksmith, the buckboard renewed its youth,--new
+wheels, new seat, new dashboard, and an all covering new coat of paint
+wiped out the memories of our trip down from the Oraibi mesa, except
+those we carried in the depths of our own consciousness.
+
+
+
+
+CHAPTER V
+
+A FEW HOPI CUSTOMS
+
+
+To know any people thoroughly requires many years of studied
+observation. The work of such men as A. M. Stephen, Dr. Fewkes, Rev.
+H. R. Voth, and Dr. George A. Dorsey reveals the vast field the Hopis
+offer to students. To the published results of these indefatigable
+workers the student is referred for fuller knowledge. There are certain
+things of interest, however, that the casual observer cannot fail to
+note.
+
+The costume of the men is undoubtedly a modification of the dress
+of the white man. Trousers are worn, generally of white muslin, and
+from the knee down on the outer side they are split open at the seam.
+Soleless stockings, home-spun, dyed and knit, are worn, fastened with
+garters, similar in style and design, though smaller, to the sashes
+worn by the women. The feet are covered with rawhide moccasins. The
+shirt is generally of colored calico, though on special occasions
+the "dudes" of the people appear in black or violet velvet shirts
+or tunics, which certainly give them a handsome appearance. The
+never-failing banda, wound around the forehead, completes the costume,
+though accessories in the shape of silver and wampum necklaces, finger
+rings, etc., are often worn.
+
+The costume of the women is both picturesque and adapted to their
+life and customs. It is neat, appropriate, and modest. The effort our
+government feels called upon to make to lead them to change it for
+calico "wrappers," in accordance with a principle adopted which regards
+as "bad" and "a hindrance to civilization" anything native, is to my
+mind vicious and senseless. The Indians are not to be civilized by
+making them wear white people's costumes, nor by any such nonsense.
+There are those who condemn their basket weaving, because, forsooth, it
+is not a Christian art. True civilizing processes come from within, and
+desire for change must precede the outward manifestation if permanent
+results are desired.
+
+To return to the costume. It consists mainly of a home-woven robe,
+dyed in indigo. When made, it looks more like an Indian blanket than
+a dress, but when the woman throws it over her right shoulder, sews
+the two sides together, leaving an opening for the right arm, and then
+wraps one of the highly colored and finely woven sashes around her
+waist, the beholder sees a dress at once healthful and picturesque. As
+a rule, it comes down a little below the knee, and the left shoulder
+is uncovered. Of late years many of the women and girls have learned
+to wear a calico slip under the picturesque native dress, so that both
+arms and shoulders are covered.
+
+Most of the time the legs and feet are naked, but when a woman wishes
+to be fully attired, she wraps buckskins, cut obliquely in half,
+around her legs, adroitly fastening the wrappings just above the knee
+with thongs cut from buckskin, and then encases her feet in shapely
+moccasins. There is no compression of her solid feet, no distortion
+with senseless high heels. She is too self-poised, mentally, to care
+anything about Parisian fashions. Health, neatness, comfort, are the
+desiderata sought and obtained in her dress. The question is sometimes
+asked, however, if the heavy leg swathings of buckskin are not a mere
+fashion of Hopi dress. Undoubtedly there is a following of custom here
+as well as elsewhere, and, as I have before remarked, one of the keys
+to the Hopi character is his conservatism. But the buckskin leggings
+have a decided reason for their existence. In a desert country where
+cacti, cholla, many varieties of prickly shrubs, sharp rocks, and
+dangerous reptiles abound, it is necessary that the women whose work
+calls them into these dangers should so dress as to be prepared to
+overcome them. Many a man wearing the ordinary trousers of civilization
+and finding himself off the beaten paths of these desert regions has
+longed for just such protection as the Hopi women give themselves. The
+cow-boys who ride pell-mell through the brush wear leather trousers,
+and their stirrups are covered with tough and thick leather to protect
+their shoes from being pierced by the searching needles of the cactus,
+cholla, and buck-brush.
+
+The adornments that a Hopi maiden of fashion affects are silver rings
+and bracelets made by native silversmiths, and necklaces of coral,
+glass, amber, or more generally of the shell wampum found all over the
+continent. The finer necklets of wampum are highly prized, and when
+very old and ornamented with pieces of turquoise, can not be purchased
+for large sums. Occasionally ear pendants are worn. These are made of
+wood, half an inch broad and an inch long, inlaid on one side with
+pieces of bright shell, turquoise, etc.
+
+When a girl reaches the marriageable age, she is required by the
+customs of her people to fix up her hair in two large whorls, one on
+each side of her head. This gives her a most striking appearance.
+The whorl represents the squash blossom, which is the Hopi emblem
+of purity and maidenhood. Girls mature very early, the young maidens
+herewith represented being not more than from twelve to fifteen years
+of age.
+
+[Illustration: SHUPELA, FATHER OF KOPELI, LATE SNAKE PRIEST AT WALPI.]
+
+[Illustration: A HOPI GIRL, ORAIBI.]
+
+When a woman marries she must no longer wear the nash-mi (whorls). A
+new symbolism must be introduced. The hair is done up in two pendant
+rolls, in imitation of the ripened fruit of the long squash, which is
+the Hopi emblem of fruitfulness.
+
+In my book on "Indian Basketry" I have described in detail the basketry
+of the Hopis. There are two distinct varieties made at the four
+villages of the middle and western mesas. Those made on the middle mesa
+are of yucca fibre (mo-hu) coiled around a core of grass or broom-corn
+(sü-ü). Those of Oraibi are of willow and approximate as nearly to
+the crude willow work of civilization as any basketry made by the
+aborigines. In both cases the splints are dyed, commonly nowadays with
+the startling aniline dyes, and with marvellous fertility of invention
+the weavers make a thousand and one geometrical designs, in imitation
+of natural objects, katchinas, etc. These are mainly plaques, but
+the yucca fibre weavers make a treasure or trinket basket, somewhat
+barrel-shaped, oftentimes with a lid, that is both pretty and useful.
+The name for all the yucca variety is pü-ü-ta. The Oraibi willow
+plaques are called yung-ya-pa, while a bowl-shaped basket is sa-kah-ta,
+and the bowls made of coiled willow splints bought from the Havasupai
+are sü-kü-wü-ta.
+
+The Hopi weavers when at work invariably keep a blanket full of moist
+sand near them in which the splints are buried. This keeps them
+flexible, and the moist sand is better than water.
+
+A reddish-brown native dye is made from Ohaishi (_Thelesperma
+gracile_), with which the splints are colored.
+
+Unfortunately, the introduction of aniline dyes has almost killed
+the industry of making native dyes, but there are some few
+conservatives--God bless them!--who adhere to the ancient colors and
+methods of preparing them.
+
+It cannot be said that the Hopis are devoid of musical taste, for in
+the early morning especially, as the youths and men take their ponies
+or flocks of goats and sheep out to pasture, they sing with sweet and
+far-reaching voices many picturesque melodies.
+
+Of the weird singing at their religious ceremonials I have spoken in
+the chapter devoted to that purpose.
+
+To most civilized ears Hopi instrumental music, however, is as much a
+racket and din as is Chinese music. The lelentu, or flute, however,
+produces weird, soft, melancholy music. Their rattles are of three
+kinds, the gourd rattle (ai-i-ya), the rattle used by the Antelope
+priests, and the leg rattle of turtle shell and sheep's trotters
+(yöng-ush-o-na). The drum and hand tombe are crude affairs, the former
+made by hollowing out a tree trunk and stretching over each end wet
+rawhide, the lashings also being of strips of wet rawhide (with
+the hair on), which, when dry, tightens so as to give the required
+resonance. The hand tombe is as near like a home-made tambourine as can
+be. It has no jingles, however. Another instrument is the strangest
+conception imaginable. It consists of a large gourd shell, from the top
+of which a square hole has been cut. Across this is placed a notched
+stick, one end of which is held in the performer's left hand. In the
+other hand is a sheep's thigh-bone, which is worked back and forth
+over the notched stick, and the resultant noise is the desired music.
+This instrument is the zhe-gun´-pi.
+
+They do not seem to have many games, so many of their religious
+ceremonials affording them the diversion other peoples seek in athletic
+sports. Their racing is purely religious, as I have elsewhere shown,
+and they get much fun out of some of their semi-religious exercises.
+
+A game that they are very fond of, and that requires considerable
+skill to play, is wē-la. The game consists in several players, each
+armed with a feathered dart, or ma-te´-va, rushing after a small hoop
+made of corn husks or broom-corn well bound together--the wē-la,
+and throwing their darts so that they stick into it The hoop is about
+a foot in diameter and two inches thick, the ma-te´-va nearly a foot
+long. Each player's dart has a different color of feathers, so that
+each can tell when he scores. To see a dozen swarthy and almost nude
+youths darting along in the dance plaza, or streets, or down in the
+valley on the sand, laughing, shouting, gesticulating, every now and
+then stopping for a moment, jabbering over the score, then eagerly
+following the motion of the thrower of the wē-la so as to be ready
+to strike the ma-te´-va into it, and then, suddenly letting them fly,
+is a picturesque and lively sight.
+
+The Hopi is quite a traveller. Though fond of home, I have met members
+of the tribe in varied quarters of the Painted Desert Region. They
+get a birch bark from the Verdi Valley with which they make the dye
+for their moccasins. A yellowish brown color, called _pavissa_, is
+obtained from a point near the junction of the Little Colorado and
+Marble Canyon. Here they obtain salt, and at the bottom of the salt
+springs, where the waters bubble up in pools, this _pavissa_ settles.
+Bahos, or prayer sticks, are always deposited at the time of obtaining
+this ochre, as it is to be used in the painting of the face of the
+bahos used in most sacred ceremonies. The so-called Moki trail is
+evidence of the long association between the Hopis and the Havasupais
+in Havasu (Cataract) Canyon, and I have often met them there trading
+blankets, horses, etc., for buckskin and the finely woven wicker
+bowl-baskets--kü-üs--of the Havasupais, which are much prized by the
+Hopis.
+
+Occasionally he reaches as far northeast as Lee's Ferry and even
+crosses into southern Utah, and at Zuni to the southeast he is ever
+a welcome visitor. The Apaches in the White Mountains tell that on
+occasions the Hopis will visit them, and when visiting the Yumas in
+1902 they informed me that long ago the Snake Dancing Mokis were their
+friends, and sometimes came to see them.
+
+Dr. Walter Hough has written a most interesting paper on "Environmental
+Interrelations in Arizona," in which are many items about the Hopis. He
+says they brought from their priscan home corn, beans, melons, squash,
+cotton, and some garden plants, and that they have since acquired
+peaches, apricots, and wheat, and among other plants which they
+infrequently cultivate may be named onions, chili, sunflowers, sorghum,
+tomatoes, potatoes, grapes, pumpkins, garlic, coxcomb, coriander,
+saffron, tobacco, and nectarines. They are great beggars for seeds and
+will try any kind that may be given to them.
+
+Owing to their dependence upon wild grasses for food when their corn
+crops used to fail,--that is, in the days before a paternal government
+helped them out at such times,--every Hopi child was a trained botanist
+from his earliest years; not trained from our standpoint, but from
+theirs. We should say much of his knowledge was unscientific, and it
+goes far beyond the use of grasses and plants as food. Dr. Hough in
+his paper gives a number of examples of the uses to which the various
+seeds, etc., are put. The botanist as well as the ethnologist will find
+this a most comprehensive and useful list. For food forty-seven seeds,
+berries, stems, leaves, or roots are eaten. The seeds of a species of
+sporobolus are ground with corn to make a kind of cake, which the Hopis
+greatly enjoy. The leaves of a number are cooked and eaten as greens.
+
+A large amount of folk-lore connected with plants has been collected
+by Drs. Fewkes and Hough. From the latter's extensive list I quote.
+For headache the leaves of the _Astragalus mollissimus_ are bruised
+and rubbed on the temples; tea is made from the root of the _Gaura
+parviflora_ for snake bite; women boil the _Townsendia arizonica_
+into a tea and drink it to induce pregnancy; a plant called by the
+Hopi _wütakpala_ is rubbed on the breast or legs for pain; _Verbesina
+enceloides_ is used on boils or for skin diseases; _Croton texlusis_ is
+taken as an emetic; _Allionia linearis_ is boiled to make an infusion
+for wounds; the mistletoe that grows on the juniper (_Phoradendron
+juniperinum_) makes a beverage which both Hopi and Navaho say is like
+coffee, and a species that grows on the cottonwood, called _lo mapi_,
+is used as medicine; the leaves of _Gilia longiflora_ are boiled
+and drank for stomach ache; the leaves of the _Gilia multiflora_
+(which is collected forty miles south of Walpi at an elevation of six
+thousand feet), when bruised and rubbed on ant bites is said to be a
+specific; _Oreocarya suffruticosa_ is pounded up and used for pains in
+the body; _Carduus rothrockii_ is boiled and drank as tea for colds
+which give rise to a prickling sensation in the throat; the leaves
+of _Coleosanthus wrightii_ are bruised and rubbed on the temples for
+headache, as also is the _Artemisia canadensis_; and so on throughout a
+list as long again as this.
+
+In connection with this list Dr. Hough calls attention to the workings
+of the Hopi mind in a manner which justifies an extensive quotation:--
+
+ "The word 'medicine' as applied by the Hopi and other tribes is very
+ comprehensive, including charms to influence gods, men, and animals,
+ or to cure a stomach ache. As stated, from experiments with the plants
+ some have been discovered which are uniform in action and which
+ would have place in a standard pharmacopœia. Thus there are heating
+ plasters, powders for dressing wounds, emetics, diuretics, purges,
+ sudorific infusions, etc. Other plants are of doubtful value, and in
+ their use other animistic ideas may enter, though some of them, such
+ as those infused for colds, headache, rheumatism, fever, etc., may
+ have therapeutic properties. The obligation of the civilized to the
+ uncivilized for healing plants is very great. Another class is clearly
+ out of the domain of empirical medicine. Tea made from the thistle is
+ a remedy for prickling pains in the larynx, milkweed will induce a
+ flow of milk, and there are other examples of inferential medicine.
+ Perhaps another class is shown by the employment of the plant named
+ for the bat, in order to induce sleep in the daytime.
+
+ "It may be interesting to look into the workings of the Indian mind as
+ shown by his explanation of the uses of certain of these plants.
+
+ "A beautiful scarlet gilia (_Gilia aggregata_ Spreng) grows on the
+ talus of the giant mesa on which ancient Awatobi stood. This is the
+ only locality where the plant has been collected in this region,
+ but it grows in profusion on the White Mountains, one hundred and
+ twenty-five miles southeast.
+
+ "The herdsman of our party was asked the name and use of the plant. He
+ replied: 'It is the _pala katchi_, or red male flower, and it is very
+ good for catching antelope. Before going out to kill antelope, hunters
+ rub up the flowers and leaves of the plant and mix them with the meal
+ which they offer during their prayer to the gods of the chase.'
+
+ "'Why is that?' was asked.
+
+ "'Because,' he replied, 'the antelope is very fond of this plant and
+ eats it greedily when he can find it.' (Animistic idea.)
+
+ "Another creeping plant (_Solanum triflorum_ Nutt.), which bears
+ numerous green fruit about the size of a cherry, filled with small
+ seeds, is called _cavayo ngahu_, or watermelon medicine. The plant may
+ be likened to a miniature watermelon vine. It was explained that if
+ one took the fruit and planted it in the same hill with the watermelon
+ seeds, would there be many watermelons,--that is, the watermelon would
+ be influenced to become as prolific as the small plant.
+
+ "Every one is familiar with the clematis bearing fluffy bunches of
+ seeds having long, hair-like appendages. An Indian lecturing on a
+ collected specimen of the clematis said: 'This is very good to make
+ the hair grow. You make a tea of it and rub it on the head, and pretty
+ quick your hair will hang down to your hips,' indicating by a gesture
+ the extraordinary length. For the same reason the fallugia is a good
+ hair tonic."
+
+The Hopi uses a weapon for catching rabbits which, for want of a
+better name, white men call a boomerang. It possesses none of the
+strange properties of the Australian weapon, yet in the hands of a
+skilled Hopi it is wonderfully effective. I have seen fifty Oraibis on
+horseback, and numbers of men and boys on foot, each armed with one
+of these weapons, on their rabbit drive. They determine on a certain
+area and then beat it thoroughly for rabbits, and woe be to the unhappy
+cottontail or even lightning-legged jack-rabbit if a Hopi throws his
+boomerang. Like the wind it speeds true to its aim and seldom fails to
+kill or seriously wound.
+
+Though most of the men have guns and many of the youths revolvers, the
+bow and arrow as a weapon is not entirely discarded. All the young
+boys, even little tots that can scarcely walk, use the bow and arrow
+with dexterity. A small hard melon or pumpkin is thrown into the air
+and a child will sometimes put two or even three arrows into it before
+it reaches the ground. Old men who are too poor to own modern weapons
+are often seen sitting like the proverbial and oft-pictured fox,
+stealthily watching for a ground squirrel, prairie-dog, or rat to come
+out of his hole, when the speedy and certain arrow is let fly to his
+undoing.
+
+Except for a little wild meat of this kind, secured seldom, or a sheep,
+which is too valuable for its wool to kill on any except very special
+and rare occasions, the Hopis are practically vegetarians. They are
+not above taking what the gods send them, however, in the shape of a
+dead horse. A few years ago Mr. D. M. Riordan, formerly of Flagstaff,
+conducted a party of friends over a large section of the region
+presented in these pages, and when near Oraibi a beautiful mare of one
+of the teams suddenly bloated and speedily died. In less than an hour
+after they were told they might take the flesh; the Hopis had skinned
+it, cut up the carcass, and removed every shred of it. I afterwards saw
+the flesh cut into strips, hung outside the houses of the fortunate
+possessors to dry, and I doubt not that horse meat made many a happy
+meal for them during the months that followed.
+
+[Illustration: HOPI CHILDREN, AT ORAIBI, WAITING FOR A SCRAMBLE OF
+CANDY.]
+
+When a Hopi feels rich he may buy a sheep or a goat from a Navaho, or
+even kill a burro in order to vary his dietary.
+
+Corn is his staple food. It is cooked in a variety of ways, but the
+three principal methods are piki, pikami, and pū-vū-lū. Piki
+is a thin, wafer-like bread, cooked as I have before described.
+
+On one occasion, at Oraibi, an old friend, Na-wi-so-ma, was making piki
+for the Snake Dancers. When I took my friends to see her, they all ate
+of the bread and asked her all manner of questions about it.
+
+Na-wi-so-ma was very kind and obliging. One of my party wished to
+make moving photographs of the operation of making piki, so she
+cheerfully moved her tōō-ma (cooking stone) outside. She insisted
+upon placing it, however, so that her back was to the blazing sun,
+which rendered it impossible to make the photographs. It was in vain
+that I explained to her why she must face the sun, and, at last, in
+desperation, I seized the heavy tōō-ma and carried it where I
+desired it to be. In my haste in putting it down--rather, dropping
+it--it snapped in two, and I had to repair the damage to her stone and
+feelings with a piece of silver ere we could proceed.
+
+Pikami is made as follows: A certain amount of corn-meal is mixed with
+a small amount of sugar, and coloring matter made from squash flowers.
+This mixture is then placed in an earthenware vessel, or olla, and a
+cover tightly sealed on the vessel with mud. It is now ready to go
+into the oven. The pikami oven is generally out of doors. Sometimes
+it is a mere hole in the ground, without a covering, but the better
+style is where the hole is located in the angle of two walls and
+partially covered. A broken olla is made to serve as a chimney. To
+prepare the oven, sticks of wood are placed inside it and set on fire.
+When these are reduced to flaming coals and the oven is red hot, the
+coals are withdrawn, and the olla containing the corn-meal mixture is
+lowered into the hole. This is then covered with a stone slab, sealed
+with mud, and allowed to remain closed for several hours. When the
+oven is unsealed and the olla withdrawn, the corn-meal is thoroughly
+cooked--now pikami--and the dish is both nutritious and delicious.
+
+Pū-vū-lū is a corn-meal preparation that corresponds somewhat
+to the New England doughnut. On one occasion, just before the Snake
+Dance at Mashonganavi, I found Ma-sa-wi-ni-ma, Kuchyeampsi's mother,
+busy preparing the dish. When I induced her to come into the sunshine
+to be photographed, stirring the meal, just eight other kodak and
+camera fiends insisted upon "shooting" her at the same time. She was
+very complacent about it, especially when I collected ten cents a head
+for her, and handed her ninety cents for her five minutes' pose.
+
+Her method was as follows: Into a cha-ka-ta (bowl) she placed corn-meal
+and a little coloring matter. Then adding sugar and water, she stirred
+it with a stick, as shown in the photograph. It was made to a thick
+dough. In the meantime a pan of water, into which mutton fat had been
+placed, was on the fire, and when it was hot enough small balls of the
+corn-meal dough were dropped into the water and fat and allowed to
+remain until cooked. The result is a not unpleasant food, of which the
+Hopis are very fond.
+
+One of the common dishes, when a sheep has been killed, is the
+neü-euck´-que-vi, a stew composed of corn, mutton, and chili.
+
+So far the Hopis have not been a success as traders. It is a slow
+and long journey from aboriginal life to civilization. One of the
+young men who had been to school, a bright youth of some twenty-three
+years,--Kuy-an-im´-ti-wa,--was fired with a desire to trade with his
+people on his own account. Permission was given him by the agent to
+start a store. A small building was speedily erected at the foot of
+the Mashonganavi mesa and a stock of goods purchased. For a while
+things went well. Then Kuyanimtiwa had to go away on business, and an
+elderly uncle (I think it was) took charge of the store in his absence.
+When the embryo trader returned he found his shelves nearly empty,
+and a lot of trash accumulated under his counter, which the old man
+had taken "in trade." The credits of many Hopis had been extended and
+enlarged without proper consulting of Bradstreet's or Dun's, and blank
+ruin stared poor Kuyanimtiwa in the face. I purchased about eighty
+dollars' worth of baskets and "truck" from him, for which, however,
+I was compelled to give him my check. For long weeks, indeed months,
+the check did not come in, until I feared the poor fellow had lost it.
+When I inquired I found it was in the hands of the agent, being held as
+security until some disposal was made of a suit between the old man and
+Kuyanimtiwa. It ultimately reached the bank, so I assume the trouble
+was ended, but it will be some time, if what he said has lasting force,
+before the young Hopi will open store again with an untrained assistant.
+
+In an earlier chapter I have shown that the women build and own the
+houses. In return the men knit the stockings and weave the women's
+dresses and sashes. With looms very similar to those described in the
+chapter on "Navaho Blanketry," they make the dresses we have seen
+the women wearing. In the days before the Spaniards introduced sheep
+the Hopis grew cotton quite extensively, dyed it with the simple but
+beautiful and permanent dyes, and wove it into garments. The blue of
+the dresses was originally obtained--and is yet by some--from the seeds
+of the sunflower.
+
+In several cases I have found blind men engaged in knitting stockings.
+With needles of wood, long and slender, their fingers busily moved as
+those of the old housewives used to do in my boyhood's days. One was
+an old man, Tu-ki-i´-ma. He was "si-bo´-si" (blind), and expressed his
+thankfulness for the occupation. Another poor old man, stone blind, was
+winding yarn into a ball. He was squatted upon the ground, with the
+yarn around his feet and knees. It was a pathetic sight to see the old
+and forlorn creature anxious to make himself useful, even though blind
+and aged.
+
+There are a score of other interesting matters I should enjoy referring
+to did space permit, but these must be left for some future time.
+
+That they are picturesque and interesting, and in some of their
+ceremonies fascinating, there is no question. They are religious (in
+their way), domestic, honest, faithful, industrious, and chaste. But
+there is no denying that many of them are dirty,--really, indescribably
+filthy. One of my old drivers, Franklin French, used to say with a
+turn up of his nose: "I'd rather associate with a good skunk who was
+up in the skunk business than get to leeward of a Moki town." Their
+sanitary accommodations are _nil_, and their habits accord with their
+accommodations. Were it not for the fierce rays of the sun and the
+strong winds that purify their elevated mesa-tops, the accumulated
+evils would soon render habitation impossible. Water being so scarce,
+they are not habitually cleanly in person, as are some of the other
+peoples. Hence the contempt with which many of the Navahoes regard them.
+
+Of course there are exceptions, where both houses and individuals are
+as neat and clean as can be. Among Hopis as well as among whites, it is
+not possible to generalize too widely.
+
+
+
+
+CHAPTER VI
+
+THE RELIGIOUS LIFE OF THE HOPI
+
+
+The Hopi is essentially religious. As a ritualist he has no superior on
+the face of the earth. From the ceremonial standpoint the Hopi people
+are the most religious nation known. From four to sixteen days of
+every month are employed by one society or another in the performance
+of secret religious rites, or in public ceremonies, which, for want
+of a better name, the whites call dances. So complex, indeed, is the
+Hopi's religious life that we have no complete calendar as yet of _all_
+the ceremonies that he feels called upon to observe. Every act of his
+life from the cradle to the grave has a religious side. Fear and the
+need for propitiation are the motive powers of his religious life, and
+these, combined with his stanch conservatism, render him a wonderfully
+fertile subject for study as to the workings of the child mind of the
+human race.
+
+With such a complex and vast religious system this chapter can attempt
+no more than merely to outline or suggest the thoughts upon which his
+religion is based, and then, in brief, describe two or three of the
+most important of his religious ceremonials.
+
+I can do better than attempt a difficult matter, and one that requires
+years of study, viz., to account for the religious concepts of the
+Indian. I can urge the reader to obtain Major J. W. Powell's "Lessons
+of Folk-lore," which appeared in the _American Anthropologist_ for
+January-March, 1900. In it he has written a most fascinating account of
+the thought movements of the Amerind; and Dr. J. Walter Fewkes, in his
+"Interpretation of Katchina Worship," has given a clearer idea of Hopi
+religious belief than has ever before been penned.
+
+[Illustration: GROUP OF HOPI MAIDENS AT SHUNGOPAVI.]
+
+The Hopis themselves are not aware of the why and wherefore of all they
+do. For centuries they have followed "the ways of the old," until they
+are ultra conservatives, especially in matters pertaining to religion.
+
+I have already referred to and described the kivas or underground
+ceremonial chambers, where many of their rites are performed.
+
+Six objects closely connected with their worship should be thoroughly
+understood, as such knowledge will simplify a thousand and one things
+that will otherwise appear mysterious to one who visits the Hopis for
+the first time. These objects are the _baho_ (prayer stick or plume),
+the _puhtabi_ (road marker), the _tiponi_, the _natchi_, the _shrine_,
+and the _katchina_.
+
+The baho is inseparably connected with all religious ceremonies and
+prayers. Without it prayers would be inefficacious. Generally, before
+every ceremony is performed, a certain time is given to the making of
+bahos. One form of baho is made of two sticks, painted green with black
+points, one male and the other female, tied together with a string made
+of native cotton, and cut to a prescribed length. A small corn husk,
+shaped like a funnel and holding a little prayer meal and honey, is
+attached to the sticks at their place of union. Tied to this husk is a
+short, four-stranded cotton string, on the end of which are two small
+feathers. A turkey wing-feather and a sprig of two certain herbs are
+tied so as to protrude above the butt ends of the sticks, and the baho
+is complete.
+
+Other bahos are made of flat pieces of board, anywhere from a foot to
+three feet in length, and two inches or more wide, to which feathers
+and herbs are attached. On the face of these figures of katchinas,
+animals, reptiles, and natural objects, such as rain-clouds, descending
+rain, corn, etc., are painted, every object having a distinct and
+symbolic meaning. In other cases the bahos are carved into the zigzag
+shape of the lightning. The Soyal bahos are many and various. Some
+are long, thin sticks, with cotton strings and feathers attached near
+the ends; others are thicker, with many feathers tied to the centre;
+some are bent or crook-shaped, while still others are long willow
+switches to which eagle, hawk, turkey, flicker, and other feathers
+are tied. They are made with great care and solemnity and prayed over
+and "consecrated" before being used. They are "prayer bearers," the
+feathers symbolizing the birds who used to fly to and from the World of
+the Powers with their messages to mankind and the answers thereto.
+
+The puhtabi (or road marker) is a long piece of native cotton string,
+to which a feather or feathers are attached, and it is placed on the
+trails to mark the beginning of the road (hence its name) to the
+shrines which are to be visited during the ceremonies.
+
+The tiponi is to the Hopi what the cross is to the devout Catholic.
+No altar is complete without it. Altars are often set up with a
+substitute for a tiponi, but all recognize its insufficiency. Tiponis
+vary, that of the Antelope Society being a bunch of long feathers
+(see the photograph in the chapter on the "Snake Dance"), while
+that of the Soyal ceremony is of a quartz crystal inserted into a
+cylindrical-shaped vessel of cottonwood root.
+
+In the Lelentu and Lalakonti ceremonies part of the rites consist in
+an unwrapping of the tiponis. In both of them either kernels of corn
+or other seeds formed essential parts. Dr. Fewkes says: "From chiefs
+of other societies it has been learned that their tiponis likewise
+contained corn, either in grains or on the ear. Although from this
+information one is not justified in concluding that all tiponis contain
+corn, it is probably true with one or two exceptions. The tiponi is
+called the "mother," and an ear of corn given to a novice has the same
+name. There is nothing more precious to an agricultural people than
+seed, and we may well imagine that during the early Hopi migrations the
+danger of losing it may have led to every precaution for its safety.
+Thus it may have happened that it was wrapped in the tiponi and given
+to the chief to guard with all care as a most precious heritage. In
+this manner it became a mere symbol, and as such it persists to-day."
+
+Whenever ceremonies are about to take place in the kivas the chief
+priest puts in place on the ladder-poles or near the hatchway of
+each participating kiva a sign of the fact, called the natchi. This
+I have later described on the Snake and Antelope kivas. At the Soyal
+ceremony on the Kwan (Agave) kiva, the natchi consisted of a bent
+stick, to which were fastened six feathers, representing the Hopi six
+world-quarters. For the north, a yellow feather of the flycatcher or
+warbler; for the west, a blue feather of the bluebird; for the south, a
+red feather of the parrot; for the east, a black-and-white feather of
+the magpie; for the northeast (above), a black feather of the hepatic
+tanager; and for the southwest (below), a feather from an unknown
+source and called _toposhkwa_, representing different colors.
+
+The natchis of two of the kivas in the New Fire ceremony held in Walpi
+in 1898 were sticks, about a foot long, to the ends of which bundles
+of hawk feathers were attached. At another kiva it was an agave stalk,
+at one end of which were attached several crane feathers and a circlet
+of corn husks. A natchi used later by another society consisted of
+a cap-shaped object of basketry, to which were attached two small
+whitened gourds in imitation of horns.
+
+That the natchi is more than a sign of warning to outsiders to keep
+away from the secret rites of the kiva is evidenced by the variety of
+materials used; and, indeed, the things themselves are now known to be
+symbols, to some of which Mr. Voth has learned the key. For instance,
+on the natchi of the Snake and Antelope Societies, the skins of the
+_piwani_--which is supposed to be the weasel--are attached. The Hopis
+say of the animal to whom the skin belongs that when chased into a
+hole, he works his way through the ground so quickly that he escapes
+and "gets out" at some other place. Now see the ceremonial significance
+of the use of this weasel's skin on the Snake natchi. They are supposed
+to affect the clouds and compel them to "come out," so that rain will
+come quickly.
+
+Near all the villages, or on the terraces below, a number of shrines
+may be found where certain of the "Powers" are worshipped. In the
+account of the Snake Dance I speak of the shrine of the Spider Woman,
+and show the photograph made when I followed Tubangointiwa (the
+Antelope chief), and watched him deposit bahos and offer prayers to
+her. The number of shrines is large. I have seen many, but there is not
+space here to describe them. It is an interesting occupation, during
+the ceremonies, to follow the priests, after they have deposited the
+puhtabi and begun to sprinkle the sacred meal, to the shrines. If the
+observer can then have explained to him the deity to whom the shrine is
+dedicated, and his or her place in the Hopi pantheon, his knowledge of
+Hopi worship will be considerably increased.
+
+Of katchinas much might be written. They are ancient ancestral
+representatives of certain Hopi clans who, as spirits of the dead, are
+endowed with powers to aid the living members of the clan in material
+ways. The clans, therefore, pray to them that these material blessings
+may be given. "It is an almost universal idea of primitive man," says
+Fewkes, "that prayers should be addressed to personations of the beings
+worshipped. In the carrying out of this conception men personate the
+katchinas, wearing masks and dressing in the costumes characteristic
+of these beings. These personations represent to the Hopi mind their
+idea of the appearance of these katchinas or clan ancients. The spirit
+beings represented in these personations appear at certain times in
+the pueblo, dancing before spectators, receiving prayer for needed
+blessings, as rain and good crops."
+
+The katchinas are supposed to come to the earth from the underworld in
+February and remain until July, when they say farewell. Hence there
+are two specific times which dramatically celebrate the arrival and
+departure of the katchinas. The former of these times is called by
+the Hopi _Powamû_, and the latter _Niman_. At these festivals, or
+merry dances, certain members of the participating clans wear masks
+representing the katchinas, hence katchina masks are often to be found
+in Hopi houses when one is privileged to see the treasures stored away.
+In order to instruct the children in the many katchinas of the Hopi
+pantheon, _tihûs_, or dolls, are made in imitation of the ancestral
+supernal beings, and these quaint and curious toys are eagerly sought
+after by those interested in Indian life and thought. Dr. Fewkes has in
+his private collection over two hundred and fifty different katchina
+tihûs, and in the Field Columbian Museum there is an even larger
+collection.
+
+Of the altars, screens, fetishes, cloud-blowers, ceremonial pipes,
+bull-roarers, etc., I have not space here to write. Suffice it to
+say they have a large place in the Hopi's ritual and all should be
+carefully studied.
+
+When I first began to visit the Hopis my camps were generally at the
+foot of the trail, as near to water as possible. Every morning at a
+very early hour I was awakened by a loud ringing of cowbells, and at
+first I thought it must be that the Hopis had a herd of cows and they
+were driving them out to pasture. They were evidently going at a good
+speed, for the bells clanged and clattered and jangled as if being
+fiercely shaken. But when I looked for the cows they were never to
+be seen. Then, too, as on succeeding mornings I listened I found the
+animals must be driven very hastily, for the sound moved with great
+rapidity towards, past, away from me.
+
+One morning I determined to get up and watch as soon as I heard the
+noise approaching. It was just as the earliest premonitions of dawn
+were being given that I was awakened, and, hurriedly jumping up, stood
+on my blankets and watched. Soon one, two, four, and more figures
+darted by in the dim light, each carrying a jangling cowbell, and to
+my amazement I found they were not cows, but Hopi young men, naked
+except for a strap or girdle around the loins, from which hung the
+bell, resting upon the haunch. They were out for their morning run, and
+it was not merely a physical exercise, but had a distinct religious
+meaning to them. As I have elsewhere written:--
+
+"The Hopi has lived for many centuries among the harsh conditions of
+the desert land. Everything is wrested from nature. Nothing is given
+freely, as in such a land as southern California for instance. Water
+is scarce and has to be caught in the valley and carried with heavy
+labor to the mesa summit. The soil is sandy and not very productive
+unless every particle of seed corn is watered by irrigation. Firewood
+is far away and must be cut and brought to their mesa homes with labor.
+Wild grass seeds must be sought where grass abounds, perhaps scores of
+miles away, and carried home. Pinion nuts can only be gathered in the
+pinion forests afar off, and to gain mescal the pits must be dug and
+the fibres cooked deep down in the mysterious recesses of the Grand
+Canyon. The deer and antelope are swift, and can only be caught for
+food by those who are stout of limb, powerful of lung, and crafty of
+mind. Hence in the very necessities of their lives they have found the
+use for physical development. And this imperative physical need soon
+graduated into a spiritual one. And the steps or processes of reasoning
+by which the chief motive is transferred from the physical to the
+spiritual are readily traceable. Of course, they are a 'chosen people.'
+'Those Above' have given especial favors to them. They must be a credit
+to those Powers who have thus favored them. This implies a steady
+cultivation of their muscular powers. Not to be strong is to be a bad
+Hopi, and to be a bad Hopi is to court the disfavor of the gods. Hence
+the shamans or priests urge the religious necessity of being swift and
+strong."
+
+[Illustration: HOPI WOMAN WEAVING BASKET, HER HUSBAND KNITTING
+STOCKINGS.]
+
+[Illustration: HOPI WOMAN PREPARING CORN MEAL FOR MAKING DOUGHNUTS.]
+
+Nor is this all. In days gone by they were surrounded by predatory
+foes. Physical endurance was an essential condition of national
+preservation. Without it they would long ago have been starved or
+hunted out of existence. The gods called upon them to preserve
+their national life, to live by cultivation of endurance, hence the
+imposition of physical tasks as a religious exercise.
+
+And these morning runs of the young men were of ten, twenty, and even
+more miles, taken without any other food than a few grains of parched
+corn.
+
+It is no uncommon thing for an Oraibi or Mashonganavi to run from his
+home to Moenkopi, a distance of forty miles, over the hot blazing sands
+of a real American Sahara, there hoe his corn-field, and return to his
+home, within twenty-four hours. The accompanying photograph of an old
+man who had made this eighty-mile run was made the morning after his
+return, and he showed not the slightest trace of fatigue.
+
+For a dollar I have several times engaged a young man to take a message
+from Oraibi to Keam's Canyon, a distance of seventy-two miles, and he
+has run on foot the whole distance, delivered his message, and brought
+me an answer within thirty-six hours.
+
+One Oraibi, Ku-wa-wen-ti-wa, ran from Oraibi to Moenkopi, thence to
+Walpi, and back to Oraibi, a distance of over ninety miles, in one day.
+
+When I was a lad I got the impression somehow that Indians made fire
+by rubbing two sticks together. Once or twice I tried it. I got two
+sticks, perfectly dry, and rubbed and rubbed and rubbed. But the more I
+rubbed, the cooler the sticks seemed to get. I got hot, but that had no
+effect on the sticks.
+
+Later in life, when I began to make my journeys of exploration in the
+wilds of Nevada, California, Arizona, and New Mexico, and I sometimes
+needed a fire, and didn't have a single match left, I tried it again;
+this time not as an experiment, but as a serious proposition. My
+rubbing of the two sticks, however, never availed me a particle. I
+might as well have saved my strength for sawing wood. Yet the Indians
+do get fire by the rubbing of two sticks together, and the occasion
+of their doing it is one of the greatest and most wonderful of the
+religious ceremonies of the Hopis. Dr. Fewkes has written for the
+scientific world a full account of it, and from that account I condense
+the following.
+
+Few white men have ever seen the ceremony, and did they do so and tell
+the whole of what they saw they would not be believed.
+
+Four societies of priests conduct the elaborate rite at Walpi. It is
+not held at Sichumavi or Hano, but is conducted at Oraibi and the three
+villages of the middle mesa. "The public dances are conducted mainly by
+two of the societies, whose actions are of a phallic nature. These two
+act as chorus in the kiva when the fire is made, but the sacred flame
+is kindled by the latter two societies.... For several days before the
+ceremony began, large quantities of wood were piled near the kiva
+hatches, and after the rites began, this fuel was carried down into the
+rooms and continually fed to the flames of the new fire by an old man,
+who never left his task. The flames of the new fire were regarded with
+reverence; no one was allowed to light a cigarette from it or otherwise
+profane it."
+
+On the first day the chiefs assembled for their ceremonial smoke, and
+the next day at early dawn one of them went to the narrow portion of
+the mesa between Walpi and Sichumavi and laid on the trail one of the
+puhtabi, or long strings, elsewhere described, sprinkling a little
+meal and casting a pinch toward the place of sunrise. At the same time
+he said a prayer: "Our Sun, send us rain." Just as the sun appeared
+he "cried" the announcement, of which Dr. Fewkes gives the free
+translation:--
+
+    "All people awake, open your eyes, arise!
+    Become _Talahoya_ (Child of Light), vigorous, active, sprightly.
+    Hasten, Clouds, from the four world quarters.
+    Come, Snow, in plenty, that water may be abundant when summer
+       comes.
+    Come, Ice, and cover the fields, that after planting they may yield
+       abundantly.
+    Let all hearts be glad.
+    The Wüwūtchimtû will assemble in four days.
+    They will encircle the villages, dancing and singing their lays.
+    Let the women be ready to pour water upon them,
+    That moisture may come in abundance and all shall rejoice."
+
+Four days later, with elaborate preparation and carefully observed
+ritual the new fire was made. About a hundred participants were
+present. When all were ready the fire-board was held in position by two
+kneeling men, while two others manipulated the fire drill. The singing
+chief then gave the signal and two societies started a song, each with
+different words and yet in unison, accompanied by clanging of bells and
+rattling of tortoise shells and deer hoofs. The holes of the fire-board
+and stones were sprinkled with corn pollen. The spindle or fire drill
+was held vertically between the palms, and in rotating it the top was
+pressed downward. Smoke was produced in twenty seconds and a spark of
+fire in about a minute. The spark smudged cedar-bark, which was put
+in place to catch it, and then the driller blew it into a flame. This
+flame was then carried to a pile of greasewood placed in the fireplace,
+and as the wood blazed to the ceiling the song ceased. Prayer was
+then offered by one of the chief priests of one of the societies and
+ceremonial offerings sprinkled into the fire. This priest was followed
+by one from each of the other societies and by individual worshippers.
+
+They then, in procession, paid a ceremonial visit to the shrine of the
+Goddess of Germs, which is among the rocks at the southwestern point of
+the mesa. It is made of flat stones set on edge, opened above and on
+one side, and consists of a fetish of petrified wood.
+
+Then followed a complex series of ceremonies that merely to outline
+would require several pages. Some of them are public dances, others
+dramatic representations in a crude fashion of what the legends of the
+Hopis say are certain events which transpired in the underworld, and a
+most important one is the disposal of the sacred embers of the new fire.
+
+There are few ceremonies in the world that equal in solemnity and
+interest, and that are more charming, than those performed by the
+parents and other relatives when a Hopi baby comes into the world.
+There are religion, affection, sentiment, and poetry embraced in what
+we--the superior people--would undoubtedly term the superstitious rites
+of these simple-hearted people. One reason for the fervor of this rite
+is the genuine welcome every Hopi mother and father accord to their
+baby when it is born. It is "good form" among them to be proud of the
+birth of their children. No married woman is happy unless she has a
+"quiver full" of children, and one of her constant prayers before her
+marriage is that she may be thus blessed.
+
+So when the child comes there is great rejoicing. It is immediately
+rubbed all over with ashes to keep the hair from growing on the body;
+or that, at least, is the reason the Hopi mother gives for allowing her
+little one to be scrubbed all over with the ashes.
+
+Then it is wrapped up in a cotton blanket of the mother's own weaving,
+for Hopi women, and men also, are great experts in growing, spinning,
+and weaving cotton. Now it is ready for the cradle. This is either a
+piece of board or a flat piece of woven wicker-work about two and a
+half feet long and a foot wide. There is also fixed at the upper end
+two or three twigs arranged in a kind of bow, so that a piece of cloth
+thrown over them forms an awning to protect the face of the child from
+the sun. When this bow is not in use it can be slipped over to the
+back of the cradle. Strapped in this queer cradle, the baby is either
+stretched out upon the ground to go to sleep, covered over with a
+blanket, or reared up against the wall. But if your eyes were keen you
+would see by its side a beautiful white ear of corn. And if you saw it
+and knew the Hopi mother's ways and her thoughts, you would find that
+the reason for putting the corn there was this: she believes that the
+corn represents one of her most powerful gods on the earth, and that if
+this god is made to feel kindly towards the new-born child he will send
+it good health and strength and skill in hunting and everything else
+that she desires for her loved baby. So, you see, it is mother love,
+combined with a singular superstition, that makes the Hopi mother place
+the ear of corn by the side of her sleeping child.
+
+When the baby is twenty days old it is--shall I say?--baptized. You
+can hardly call it this, but, anyhow, it answers the same thing as
+baptism does with us. About sunset the child's godmother arrives. She
+is generally the grandmother or aunt on the father's side. Just as the
+first streaks of light begin to come in the early morning the ceremony
+begins. After washing the mother's head and legs and feet, the baby's
+turn comes. The house is full of relatives and friends to watch and
+bring good fortune to the little one. A bowl of suds is made by beating
+the soapweed until the water is covered with beautiful lather. Then
+the godmother takes an ear of corn, dips it into the suds, and touches
+the baby's head with it. This she does four times. Then she washes the
+baby's head very carefully and thoroughly in the suds. But the washing
+would be of no good unless all the baby's female relatives on the
+father's side were to dip their ears of corn into the suds and touch
+its head with them four times, just as the godmother did. Now the baby
+is washed all over, and then--strange to say--the godmother fills her
+mouth full of warm water, and, balancing the baby on one hand, she
+squirts the water from her mouth all over the little one. To dry it,
+she holds it before the fire, and when it is quite dry she rubs it
+with white corn-meal, wraps it in a blanket, and passes it over to the
+mother, who is seated near to the fire. Just before her are two baskets
+full of corn-meal, one coarsely and one finely ground. Taking an old
+blanket, the godmother spreads it over the mother's lap, the baby is
+placed on it, then she takes a little of the fine meal and rubs it on
+the face, arms, and neck of the mother, and also upon the face of the
+child. Then with the ear of corn in her hand, and slowly and regularly
+moving it up and down, she prays first over the mother, then over the
+baby. I have heard several of these prayers. Here is one of them:
+"Ho-ko-na (butterfly), I ask for you that you live to be old, that you
+may never be sick, that you may have good corn and all good things. And
+now I name you Ho-ko-na" (or whatever the name is to be).
+
+Then every woman and girl of the father's relatives does just the same
+and prays the same kind of prayer; but singular to us is the fact that
+each one gives the child any name she prefers. As each one finishes her
+prayer, she gives her ear of corn and some sacred meal she has brought
+with her to the mother, who invariably responds with the Hopi "Thank
+you!"--"Es-kwa-li."
+
+Nobody knows at the time which name the baby will have, as he or she
+grows up. That is left to chance to determine--generally the preference
+of the mother.
+
+Now the baby is put in its cradle, with some of the ears of corn
+presented to the mother placed under the lacing on the breast of the
+little one, and it is ready to be dedicated to the sun. After sweeping
+the floor, the godmother sprinkles a line of meal about two inches wide
+from the cradle to the door, and the mother does the same thing.
+
+[Illustration: HOPI "BOOMERANGS."
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI CEREMONIAL DRUMS.
+
+_In the collection of George Wharton James._]
+
+Out of doors the father is anxiously watching for the first direct
+light of the sun, and the moment it appears above the horizon he gives
+the signal. Immediately the godmother picks up the cradle, so that the
+baby's head is towards the door, and near to the floor, carries it over
+the line of sacred meal, the mother following. Each has a handful of
+meal. At the door they stand side by side. The godmother removes the
+blanket from the baby's face, holds the sacred meal to her mouth, says
+a short prayer, and then sprinkles the meal towards the sun, and then
+the mother does the same; and, after ceremonially feeding the baby, all
+joining in the feast, the ceremony is at an end.
+
+Another most beautiful ceremony of the Hopis is that which alternates
+with the Snake Dance, viz., the Lelentu, or Flute Dance. I have had
+the pleasure of witnessing it several times, and last year (1901) was
+one of five white persons present. To me this meant walking a weary
+thirteen miles over the hot sands of the Painted Desert, carrying a
+camera weighing about fifty pounds on my back. But the beauty and charm
+of the ceremony and the satisfaction of obtaining the photographs of it
+more than repaid me for the hot and exhausting walk.
+
+After the secret kiva ceremonies (rites in the underground chambers of
+the fraternity of the Flute) the first public rites of the day took
+place at a spring near the home of Lolúlomai, the chief of the Oraibi
+pueblo, and about five miles west of the town. Here is one of the
+pitiful springs upon which the people depend for their meagre supply
+of water. Just before noon men, women, and girls might have been seen
+wending their way from the village on the mesa height, down the steep
+trails, over the sandy way trodden for centuries by their forefathers,
+towards the location of the spring.
+
+Every face was as serious and wore as grave and earnest an expression
+as that of a novice about to be confirmed in her holiest vows. Arrived
+at the spring, an eminence just above it to the southwest was the
+chosen site for the preliminaries. Here an hour or more was spent in
+prayers, sprinkling of meal before and upon the altar, and the painting
+of the symbols of the clan upon the participants.
+
+Other priests during the whole time were on their knees or in other
+postures of reverence, praying, singing, or chanting, and sprinkling
+the sacred meal on or before the altar. A large number of bahos, or
+prayer sticks and plumes, were used.
+
+At this time the chief priest left the hillside and solemnly marched
+down to the spring. It is circular in shape, and with a rude wall built
+around it. At the opening in the circle three small gourd vessels
+were placed, two of which held sacred water from some far-away spring,
+and the other was full of honey. A singular thing occurred about the
+filling of this honey jar. A nest of bees had located in the wall of
+the spring, and the chief priest, taking it for granted that this was a
+good sign, had the nest dug out and the honey extracted from the comb,
+for his sacred purposes. After he had prayed for a while the priests
+and women from above marched down, all except the flute players. As
+they stood around the spring they sang and prayed, while the chief
+priest stepped into the water, bowing his face down over it, and waving
+his tiponi in and through it. Soon it was a filthy, muddy mess, instead
+of a water spring, and when it seemed mixed up enough he began to dip
+his face deep into it, while the men and women around continued their
+singing and worship.
+
+Then he came forth, and now began a most beautiful processional march
+around the spring, in time to the weird playing of the priests above.
+After three times circling around, the group stood, facing the west,
+and at certain signals sprinkled large handfuls of sacred meal in the
+direction of the water. This was followed by a most profuse scattering
+of bahos in the same manner. Literally hundreds of them were thus
+thrown, and I gathered (after the celebrants were gone) scores of them
+for my collection. The bahos used on this occasion were mere downy
+feathers to which cotton strings were attached. The effect as the
+meal and the feathers were thrown was remarkably beautiful, and the
+scene was most impressive; none the less so for its strangeness and
+peculiarity.
+
+These concluded the ceremonies at this spring. In the meantime the
+chief priest had gone to his house over the hill, and from there had
+started out a group of young men who were to race to the spring near
+the mesa--four miles away. It was a scorching hot day--as I had found
+out in my own walk--and yet these young men bounded over the sandy
+trail like hunted deer. It was a glorious sight to witness them. Ten
+or a dozen athletic youths, clad scantily, their bronzed figures in
+perfect proportion, revealing their strength and power, their long
+black hair waving out behind them, darting off like strings from a bow
+across the desert.
+
+Slowly we followed them, and when we arrived at the other spring found
+they had long ago passed it, and the victor had received his reward.
+
+Similar ceremonies were gone through at the near-by spring as at the
+one farther away, and when they were completed the whole party formed
+in procession, and as solemnly as if it were a funeral march proceeded
+up the steep trail to the village and there repeated some of the
+ceremonies already described.
+
+The purport of all this it is comparatively easy to understand. The
+Snake Dance is a prayer for rain, which, according to the Hopi's
+ideas, is stored in vast reservoirs in the heavens. He also believes
+that there are vast water supplies under the earth, and so, every
+other year, he petitions the powers that govern and control these
+subterranean reservoirs to loosen the waters and let them flow forth
+into the springs.
+
+In one of the dances of the Navaho they symbolize the water from
+above and the water from below by linking the first fingers together.
+This gives us the Greek fret, and when this symbol is copied in their
+basketry, we see this classic design, purely the result of imitation,
+and having as clear a meaning to the Indian mind as the cross has to
+the Christian.
+
+Reluctantly I am compelled to omit a brief account of the Basket Dance,
+which, however, I have partially described in my book on "Indian
+Basketry."
+
+The Hopis have very clear and distinct conceptions of a spirit life
+beyond the grave. It is not the "happy hunting-ground," though, to
+which the general ideas of the whites consign them. Theirs is a world
+of spirits, with some advantages over the world of human beings, but
+where life is very similar to what it was on earth. There is neither
+punishment awarded for wrong done on earth, nor reward for good living.
+It is simply a continuation of previous existences. When a child is
+born the spirit is supposed to come from the underworld through an
+opening in the earth's crust called _Shi-pá-pu_, and when the grown man
+dies his spirit returns thither. His body is buried in a cleft of the
+rocks on the mesa side, a mile or so away from the village. The body is
+wrapped up and placed in the rocky grave, and then covered with loose
+rocks. Food and drink are placed on the grave, so that when the spirit
+ascends from the body and begins its long journey to _Shi-pá-pu_ and
+thence to the underworld, it may have food wherewith to gain strength.
+The curious visitor will also notice the baho which is thrust between
+the rocks until it touches the body. Another baho touching this upright
+one is placed on the grave pointing toward the southwest. These bahos
+are especially prepared by the shaman, or "medicine man," and are for
+the purpose of guiding the spirit as it leaves the body. If no baho
+were there, the spirit might grope in darkness, trying to force its way
+down; but, being directed by the prayers of the shaman, the disembodied
+spirit immediately realizes the guiding power of the baho, and,
+following it, reaches the companion baho pointing to the southwest,
+the direction it must travel to reach the entrance to the underworld.
+This entrance to the underworld was long thought to be in the San
+Francisco Mountains near Flagstaff. But Dr. Fewkes explains this to be
+an error. The _Shi-pá-pu_ is, to the Hopi, the "sun-house or place of
+sunset at the winter solstice. As seen from Walpi, the entrance to the
+sun-house is indicated by a notch on the horizon situated between the
+San Francisco range and the Eldon mesa," hence the conception that the
+entrance to the underworld was in that exact location.
+
+[Illustration: A HOPI BELLE AT SHUNGOPAVI.]
+
+[Illustration: BLIND HOPI BOY, KNITTING STOCKINGS.]
+
+
+
+
+CHAPTER VII
+
+THE HOPI SNAKE DANCE
+
+
+While perhaps no more important than others of the many ceremonies
+of the Hopis, the Snake Dance is by far the widest known and most
+exciting and thrilling to the spectator. There have been many accounts
+of it written, yet no less an authority than Dr. Jesse Walter Fewkes
+of the Smithsonian Institution asserts that the major portion of them
+are not worth the paper they are written on. Inaccurate in outline,
+faulty in detail, they utterly fail, in the most part, to grasp the
+deep importance of the ceremony to the religious Hopis. It is commonly
+described as a wild, chaotic, yelling, shouting, pagan dance, instead
+of the solemn dignified rite it is. From various articles of my own
+written at different times I mainly extract the following account and
+explanations.
+
+This dance alternates in each village with the Lelentu, or Flute
+ceremony, so that, if the visitor goes on successive years to the same
+village, he will see one year the Snake Dance and on the following
+year the Lelentu. But if he alternates his visits to the different
+villages he may see the Snake Dance every year, and, as the ceremonies
+are not all held simultaneously, he may witness the open-air portion
+of the ceremony, which is the Snake Dance proper, three times on the
+even years and twice on the odd years. For instance, in the year 1905
+it will occur at Walpi and Mashonganavi; and in 1906 at Oraibi,
+Shipauluvi, and Shungopavi.
+
+[Illustration: THE BEGINNING OF THE HOPI SNAKE DANCE, ORAIBI, 1902.]
+
+The Hopis are keen observers of all celestial and terrestrial
+phenomena, and, as soon as the month of August draws near, the Snake
+and Antelope fraternities meet in joint session to determine, by the
+meteorological signs with which they are familiar, the date upon which
+the ceremonies shall begin.
+
+This decided, the public crier is called upon to make the announcement
+to the whole people. Standing on the house-top, in a peculiarly
+monotonous and yet jerky shout he announces the time when the elders
+have decided the rites shall commence. Sometimes, as at Walpi, this
+announcement is made sixteen days before the active ceremonies begin,
+the latter, in all the villages, lasting nine days and terminating in
+the popularly known open-air dance, after which four days of feasting
+and frolic are indulged in, thus making, in all, twenty days devoted to
+the observance.
+
+For all practical purposes, however, nine days cover all the ceremonies
+connected with it.
+
+At Walpi, on the first of the nine days, the first ceremony consists
+of the "setting up" of the Antelope altar. This is an interesting
+spectacle to witness, as at Walpi the altar is more elaborate and
+complex than in any other village. It consists, for the greater part,
+of a mosaic made of different colored sands, in the use of which some
+of the Hopis are very dexterous. These sands are sprinkled on the
+floor. First a border is made of several parallel rows or lines of
+different colors. Within this border clouds are represented, below
+which four zigzag lines are made. These lines figure the lightning,
+which is the symbol of the Antelope fraternity. Two of these zigzags
+are male, and two female, for all things, even inanimate, have sex
+among this strange people. In the place of honor, on the edge of
+the altar, is placed the "tiponi," or palladium of the fraternity.
+This consists of a bunch of feathers, fastened at the bottom with
+cotton strings to a round piece of cottonwood. Corn stalks, placed
+in earthenware jars, are also to be seen, and then the whole of the
+remaining three sides of the altar are surrounded by crooks, to
+which feathers are attached, and bahos, or prayer sticks. It was
+with trepidation I dared to take my camera into the mystic depths of
+the Antelope kiva. I had guessed at focus for the altar, and when I
+placed the camera against the wall, pointed toward the sacred place,
+the Antelope priests bid me remove it immediately. I begged to have
+it remain so long as I stayed, but was compelled to promise I would
+not place my head under the black cloth and look at the altar. This I
+readily promised, but at the first opportunity when no one was between
+the lens and the altar, I quietly removed the cap from the lens,
+marched away and sat down with one of the priests, while the dim light
+performed its wonderful work on the sensitive plate. A fine photograph
+was the result.
+
+The ceremonies of the Antelope kiva for the succeeding days consist of
+the making of bahos, or prayer sticks, ceremonial smoking, praying, and
+singing. But the profound ritualistic importance attached to every act
+can scarcely be estimated by those who have not personally seen the
+ceremonies. The prayer sticks are prayed over and consecrated at every
+step in their manufacture, and the altar is prayed over and blessed
+each day. Every object used is consecrated with elaborate ritual,
+and the great smoke is made by each one solemnly participating in the
+smoking of _ómowûh_ (the sacred pipe). The smoke from this pipe soon
+fills the chamber with its pleasant fragrance (the tobacco used being
+a weed native to the Hopi region), and it is supposed to ascend to the
+heavens and thus provoke the descent of the rain.
+
+The songs are sung to the accompaniment of rattling by the priests, and
+each day the whole of the sixteen songs are rendered.
+
+During the singing of one day one of the priests strikes the floor
+with a blunt instrument, and Wiki, the chief priest, explained this
+as the sending of a mystic message to a member of the Snake-Antelope
+fraternity at far-away Acoma, telling him that the ceremonies were now
+in progress and asking him to come. Strange to say, eight days later,
+certain Acomas did come, thus giving color to the assertion of the Hopi
+fraternities that the Snake Dance once used to be performed on the
+glorious penyol height of Acoma, as was briefly stated by Espejo.
+
+It is in the Snake kiva that the snake charm liquid is made. In the
+centre of a special altar a basket made by a Havasupai Indian is
+placed. In this are dropped some shells, charms, and a few pieces of
+crushed nuts and sticks. Then one of the priests, with considerable
+ritual, pours into the basket from north, west, south, east, up and
+down (the six cardinal points of the Hopi), liquid from a gourd vessel.
+By this time all the priests are squatted around the basket, chewing
+something that one of the older priests had given them. This chewed
+substance is then placed in the liquid of the basket. Water from gourds
+on the roof is also put in.
+
+Then all is ready for the preparation of the charm. Each priest
+holds in his hand the snake whip (a stick to which eagle feathers
+are attached), while the ceremonial pipe-lighter, after lighting the
+sacred pipe, hands it to the chief priest, addressing him in terms of
+relationship. Smoking it in silence, the chief puffs the smoke into the
+liquid and hands it to his neighbor, who does the like and passes it
+on. All thus participate in solemn silence.
+
+Then the chief priest picks up his rattle and begins a prayer which is
+as fervent as one could desire. Shaking the rattle, all the priests
+commence to sing a weird song in rapid time, while one of them holds
+upright in the middle of the basket a black stick, on the top of which
+is tied a feather. Moving their snake whips to and fro, they sing four
+songs, when one of the chiefs picks up all the objects on the altar and
+places them in the basket.
+
+In a moment the kiva rings with the fierce yells of the Hopi war-cry,
+while the priest vigorously stirs the mixture in the basket. And the
+rapid song is sung while the priest stirs and kneads the contents of
+the basket with his hands. Sacred meal is cast into the mixture, while
+the song sinks to low tones, and gradually dies away altogether, though
+the quiet shaking of the rattles and gentle tremor of the snake whips
+continue for a short time.
+
+Then there is a most painful silence. The hush is intense, the
+stillness perfect. It is broken by the prayer of the chief priest, who
+sprinkles more sacred meal into the mixture. Others do the same. The
+liquid is again stirred, and then sprinkled to all the cardinal points,
+and the same is done in the air outside, above the kiva.
+
+Then the stirring priest takes some white earth, and mixing it with the
+charm liquid, makes white paint which he rubs upon the breast, back,
+cheeks, forearms, and legs of the chief priest. All the other priests
+are then likewise painted.
+
+[Illustration: THE CHIEF ANTELOPE PRIEST DEPOSITING PAHOS AT THE SHRINE
+OF THE SPIDER WOMAN.]
+
+[Illustration:
+
+COPYRIGHT 1896 F. H. MAUDE
+
+THROWING THE SNAKES INTO THE CIRCLE OF SACRED MEAL.]
+
+Now there is nothing whatever in this liquid that can either charm a
+snake or preserve an Indian from the deadly nature of its bite. Even
+the Hopis know that all its virtue is communicated in the ceremonies I
+have so imperfectly and inadequately described. I make this explanation
+lest my reader assume that there is some subtle poison used in this
+mixture, which, if given to the snakes, stupefies them and renders them
+unable to do injury.
+
+The singing of the sixteen songs referred to is a most solemn affair.
+Snake and Antelope priests meet in the kiva of the latter. The chief
+priests take their places at the head of the altar, and the others
+line up on either side, the Snake priests to the left, the Antelope
+to the right. Kneeling on one knee, the two rows of men, with naked
+bodies, solemn faces, bowed heads, no voice speaking above a whisper,
+demand respect for their earnestness and evident sincerity. To one
+unacquainted with their language and the meaning of the songs, the
+weird spectacle of all these nude priests, kneeling and solemnly
+chanting in a sonorous humming manner, their voices occasionally rising
+in a grand crescendo, speedily to diminish in a thrilling pianissimo,
+produces a seriousness wonderfully akin to the spirit of worship.
+
+According to the legendary lore of the Snake clan the Zunis, Hopis,
+Paiutis, Havasupais, and white men all made their ascent from the lower
+world to the earth's surface through a portion of Pis-is-bai-ya (the
+Grand Canyon of the Colorado River) near where the Little Colorado
+empties into the main river. As the various families emerged, some
+went north and some south. Those that went north were driven back by
+fierce cold which they encountered, and built houses for themselves at
+a place called To-ko-ná-bi. But, unfortunately, this was a desert place
+where but little rain fell, and their corn could not grow. In their
+pathetic language the Hopis say, "The clouds were small and the corn
+weak." The chief of the village had two sons and two daughters. The
+oldest of these sons, Tiyo, resolved to commit himself to the waters of
+the Colorado River, for they, he was convinced, would convey him to the
+underworld, where he could learn from the gods how always to be assured
+of their favor.
+
+(This idea of the Colorado River flowing to the underworld is
+interesting as illustrative of Hopi reasoning. They said, and still
+say, this water flows from the upperworld in the far-away mountains, it
+flows on and on and never returns, therefore it must go to the inner
+recesses of the underworld.)
+
+Tiyo made for himself a kind of coffin boat from the hewed-out trunk
+of a cottonwood tree. Into this he sealed himself and was committed to
+the care of the raging river. His rude boat dashed down the rapids,
+over the falls, into the secret bowels of the earth (for the Indians
+still believe the river disappears under the mountainous rocks), and
+finally came to a stop. Tiyo looked out of his peepholes and saw the
+Spider Woman, who invited him to leave his boat and enter her house.
+The Spider Woman is a personage of great power in Hopi mythology.
+She it is who weaves the clouds in the heavens, and makes the rain
+possible. Tiyo accepted the invitation, entered her house, and received
+from her a powder which gave him the power to become invisible at
+will. Following the instructions of the Spider Woman, he descended
+the hatch-like entrance to Shi-pá-pu, and soon came to the chamber
+of the Snake-Antelope people. Here the chief received him with great
+cordiality, and said:--
+
+    "I cause the rain clouds to come and go,
+    And I make the ripening winds to blow;
+    I direct the going and coming of all the mountain animals.
+    Before you return to the earth you will desire of me many things,
+    Freely ask of me and you shall abundantly receive."
+
+For a while he wandered about in the underworld, learning this and
+that, here and yonder, and at last returned to the Snake-Antelope and
+Snake kivas. Here he learned all the necessary ceremonies for making
+the rain clouds come and go, the ripening winds to blow, and to order
+the coming and going of the animals. With words of affection the chief
+bestowed upon him various things from both the kivas, such as material
+of which the snake kilt was to be made, with instructions as to its
+weaving and decoration, sands to make the altars, etc. Then he brought
+to Tiyo two maidens, both of whom knew the snake-bite charm liquid,
+and instructed him that one was to be his wife and the other the wife
+of his brother, to whom he must convey her in safety. Then, finally,
+he gave to him the "tiponi," the sacred standard, and told him, "This
+is your mother. She must ever be protected and revered. In all your
+prayers and worship let her be at the head of your altar or your words
+will not reach Those Above."
+
+Tiyo now started on his return journey. When he reached the home of
+the Spider Woman, she bade him and the maidens rest while she wove a
+pannier-like basket, deep and narrow, with room to hold all three of
+them. When the basket was finished she saw them comfortably seated,
+told them not to leave the basket, and immediately disappeared through
+the hatch into the lower world. Tiyo and the maidens waited, until
+slowly a filament gently descended from the clouds, attached itself to
+the basket, and then carefully and safely drew Tiyo and the maidens to
+the upperworld. Tiyo gave the younger maiden to his brother, and then
+announced that in sixteen days he would celebrate the marriage feast.
+Then he and his betrothed retired to the Snake-Antelope kiva, while his
+brother and the other maiden retired to the Snake kiva. On the fifth
+day after the announcement the Snake people from the underworld came to
+the upperworld, went to the kivas, and ate corn pollen for food. Then
+they left the kivas and disappeared. But Tiyo and the maidens knew that
+they had only changed their appearance, for they were in the valley in
+the form of snakes and other reptiles. So he commanded his people to
+go into the valleys and capture them, bring them to the kivas and wash
+them and then dance with them. Four days were spent in catching them
+from the four world quarters; then, with solemn ceremony, they were
+washed, and, while the prayers were offered, the snakes listened to
+them, so that when, at the close of the dance, where they danced with
+their human brothers, they were taken back to the valley and released,
+they were able to return to the underworld and carry to the gods there
+the petitions that their human brothers had uttered upon the earth.
+
+This, in the main, is the snake legend. The catching of the snakes
+foreshadowed in the snake legend is faithfully carried out each year
+by the Snake men. After earnest prayer, each man is provided with a
+hoe, a snake whip, consisting of feathers tied to two sticks, a sack
+of sacred meal (corn-meal especially prayed and smoked over by the
+chief priest), and a small buckskin bag, and on the fourth day after
+the setting up of the Antelope altar they go out to the north for the
+purpose of catching the snakes. Familiarity from childhood with the
+haunts of the snakes, which are never molested, enables them to go
+almost directly to places where they may be found. As soon as a reptile
+is seen, prayers are offered, sacred meal sprinkled upon him, the snake
+whip gently stroked upon him, and then he is seized and placed in the
+bag. In the evening the priests return and deposit their snakes in a
+large earthenware olla provided for the occasion. I should have noted
+that before they go out their altar is erected. This varies in the
+different villages, the most complete and perfect altar being at Walpi.
+At Oraibi the altar consists of the two wooden images--the little war
+gods--named Pü-ü-kon-hoy-a and Pal-un-hoy-a; and in 1898 I succeeded,
+with considerable difficulty, in getting into the Snake kiva and making
+a fairly good photograph of these gods.
+
+[Illustration: LINE-UP OF SNAKE AND ANTELOPE PRIESTS, ANTELOPE
+DANCE, ORAIBI, 1902.]
+
+The catching of the snakes occupies four days, one day for each of the
+four world quarters.
+
+At near sunset of the eighth day a public dance of the Antelope priests
+takes place in the plaza, similar in many respects to the Snake Dance,
+except that corn stalks are carried by the priests instead of snakes.
+
+On the morning of the ninth day the race of the young men occurs.
+This is an exciting scene. Long before sunrise the Hopis, and as
+many visitors as have climbed the mesa heights, huddle together or
+sleepily sit watching a point far off in the desert. It is from that
+region--one of the springs--the racers are to come. Soon they are
+seen in the far-away distance as tiny specks, moving over the tawny
+sand, and scarcely distinguishable. One morning I stayed below at the
+spring on the western side of the mesa to watch them. The whole line of
+the mesa-top ruled an irregular but clearly defined line against the
+morning sky. The air was clear and pure, sweet and cool. From the Gap
+to the end of the mesa upon which Walpi stands crowds of spectators
+were silhouetted against the sky. The background, seen from my low
+angle of vision, was a pure blue; above, the sky was mottled with white
+clouds. On every projecting point which afforded a view the spectators
+stood, tiny figures taken from a child's Noah's Ark, chunky bodies,
+with a crowning ball of wood for head. But even at that distance and
+against the coming sunlight the brilliant colors of the dresses of the
+Indians, men and women, were revealed. Every note in the gorgeous gamut
+of color was played in fantastic and unrestrained melody. At Walpi the
+spectators crowded the house-tops, which there overlook the very edge
+of the mesa. The point was crowded. The morning light was just touching
+the cliffs of the west when the sound of the coming bells was heard.
+Jingle, jingle, jingle, they came, growing in sound at every step.
+There was movement among the spectators, each one craning his neck
+to see the strenuous efforts of the runners. Jingle, jingle, jingle,
+louder and louder, showing that the strides of these runners are great;
+they are making rapid bites at the distance that intervenes between
+them and the goal. Now they can be individually discerned. Their
+reddish-brown bodies, long black hair streaming behind, sunflowers
+crowning some, heaving chests, tremendous strides, swinging gait, make
+a fascinating picture. Now they crowd each other on the sandy trail. A
+spurt is being made, and one of the rear men passes to the front and
+becomes the leader. From the mesa heights the shouts and cheers denote
+that his success has been observed. Others crowd along. The spectators
+become excited and cheer on their favorites. Now the foot of the
+steep portion of the trail is reached. Surely this precipitous ascent
+will abate their ardor and slacken their speed. The steps are high,
+and it is a rise of several hundred feet to the mesa-top. The very
+difficulties seem to spur them on to greater effort. With bounds like
+those of deer or chamois, up they fly, two steps at a time. The pace
+and ascent are killing, but they are trained to it, having spent their
+lives running over these hot sands and climbing these trails. To them a
+"rush" up the mesa heights is a part of their religious training. The
+priests are now ready to receive them at the head of the trail. The
+first to arrive is the winner, and he is sprinkled with the sacred meal
+and water, and then he hurries on to the Antelope kiva, where the chief
+priest gives him bahos, sacred meal, and an amulet of great power.
+The other racers in the meantime have reached the summit, and I could
+see their running figures on the narrow neck of rock which connects
+Sichumavi with Walpi. They are going to deposit prayer offerings at an
+appointed shrine. On their arrival the race is done.
+
+On the arrival of the racers at the head of the trail at Mashonganavi,
+in 1901, I secured a photograph showing one of the priests shooting out
+a singular appliance which represents the lightning.
+
+But on the lower platform of the mesa another exciting scene is
+transpiring. A group of young maidens, with their mothers and sisters,
+await the coming of young men and boys, each of whom carries a corn
+stalk, a melon, or a sunflower. As soon as the youths arrive the
+maidens dart after them, and for a few minutes a good-natured but
+exciting and excitable scuffle goes on, in which the girls endeavor to
+seize from the boys the stalks, etc., they carry.
+
+On the noon of the ninth day the ceremony of washing the snakes takes
+place in the Snake kiva.
+
+It must not be forgotten that only the members of the fraternity
+engaged in the ceremonies are permitted to enter the kivas when the
+rites are being performed. Indeed, no other Hopi can be prevailed upon
+to approach anywhere near these kivas whilst the symbol which denotes
+that the ceremonies are being conducted is displayed.
+
+Indeed, he believes that his profaning foot will immediately produce
+the most awful effects upon his body. At one kiva he will swell up and
+"burst"; at another, a great horn will grow out from his forehead and
+he will die in horrible agonies. The first time I was permitted to see
+this ceremony at Walpi was while Kopeli was alive. Kopeli was a Hopi
+of great power and ability in a variety of ways, who had a broad way
+of looking at things, and was very friendly with the white men who
+came in the proper spirit to study the life of his people. I had been
+allowed to see all the earlier of the secret kiva ceremonies, but when
+the day arrived on which the snakes were to be washed in the kiva,
+Kopeli was especially concerned on my behalf. He said: "So far 'Those
+Above' have not found any fault, and you have not been harmed in the
+kiva; but to-day we wash the snakes. You will surely be in danger if
+you gaze upon the 'elder brothers.'" Placing my arm around his lithe
+body, I gave Kopeli an unexpected dig in the stomach. Then I said,
+quite solemnly: "Kopeli, your stomach is a Hopi one; you swell up and
+bust easy. But feel of me"--and, taking his thumb, I gave myself a
+"dig" with it _upon a solid pocketbook_ which I carried in my vest
+pocket. "Do you feel that?" I asked. "Yes," he replied. "And you sabe
+white man's steam-engine, Kopeli, down on the railroad?" "Yes! I sabe."
+"Well," said I, "that steam-engine is made of boiler-iron, and _I am
+all same boiler-iron inside_. I no bust!"
+
+[Illustration: THE SNAKE DANCE AT ORAIBI, 1902.]
+
+With a merry twinkle in his eye, that showed he appreciated the joke,
+he said, "Mabbe so! You no bust; you stay!" And I stayed.
+
+This washing ceremony is a purely ceremonial observance. The priests
+have ceremonially washed themselves, but their snake brothers are
+unable to do this, hence they must have it done for them.
+
+In the underground kiva, hewn out of the solid rock--a place some
+sixteen feet square--squat or sit the thirty-four or five priests.
+I was allowed to take my place right among them and to join in the
+singing. When all was ready the chief priest reverently uttered prayer,
+followed by another priest, who, after prayer, started the singing.
+Three or four of the older priests were seated around a large bowl full
+of water brought from some sacred spring many, many miles away. This
+water was blessed by smoking and breathing upon it and presenting it
+successively to the powers of the six world points, north, west, south,
+east, up and down.
+
+At a given signal two men thrust their hands into the snake-containing
+ollas, and drew therefrom one or two writhing, wriggling reptiles.
+These they handed to the priests of the sacred water. All this time
+the singing, accompanied by the shaking of the rattles, continued. As
+the snakes were dipped again and again into the water, the force of
+the singing increased until it was a tornado of sound. Suddenly the
+priests who were washing the snakes withdrew them from the water and
+threw them over the heads of the sitting priests upon the sand of the
+sacred altar at the other end of the room. Simultaneously with the
+throwing half of the singing priests ceased their song and burst out
+into a blood-curdling yell, "Ow! Ow! Ow! Ow! Ow! Ow!" which is the Hopi
+war-cry.
+
+Then, in a moment, all was quiet, more snakes were brought and washed,
+the singing and rattling beginning at a pianissimo and gradually
+increasing to a quadruple forte, when again the snakes were thrown upon
+the altar, with the shrieking voices yelling "Ow! Ow!" in a piercing
+falsetto, as before. The effect was simply horrifying. The dimly
+lighted kiva, the solemn, monotonous hum of the priests, the splashing
+of the wriggling reptiles in the water, the serious and earnest
+countenances of the participants, the throwing of the snakes, and the
+wild shrieks fairly raised one's hair, made the heart stand still,
+stopped the action of the brain, sent cold chills down one's spinal
+column, and made goose-flesh of the whole of the surface of one's body.
+
+And this continued until fifty, one hundred, and even as many as one
+hundred and fifty snakes were thus washed and thrown upon the altar.
+It was the duty of two men to keep the snakes upon the altar, but on a
+small area less than four feet square it can well be imagined the task
+was no easy or enviable one. Indeed, many of the snakes escaped and
+crawled over our feet and legs.
+
+As soon as all the snakes were washed, all the priests retired except
+those whose duty it was to guard the snakes. Then it was that I dared
+to risk taking off the cap from my lens, pointing it at the almost
+quiescent mass of snakes, and trust to good luck for the result. On
+another page is the fruition of my faith, in the first photograph ever
+made of the snakes of a Hopi kiva after the ceremony of washing.
+
+And now the sunset hour draws near. This is to witness the close of the
+nine days' ceremony. It is to be public, for the Snake Dance itself
+is looked upon by all the people. Long before the hour the house-tops
+are lined with Hopis, Navahoes, Paiutis, cow-boys, miners, Mormons,
+preachers, scientists, and military men from Fort Wingate and other
+Western posts. Here is a distinguished German savant, and there a
+representative of the leading scientific society of France. Yonder is
+Dr. Jesse Walter Fewkes, the eminent specialist of the United States
+Bureau of Ethnology and the foremost authority of the world on the
+Snake Dance, while elbowing him and pumping him on every occasion is
+the inquisitive representative of one of America's leading journals.
+
+See yonder group of interesting maidens. Some of them are "copper
+Cleopatras" indeed, and would be accounted good-looking anywhere. Here
+is a group of laughing, frolicking youngsters of both sexes, half of
+them stark naked, and, except for the dirt which freely allies itself
+to them, perfect little "fried cupids," as they have not inaptly been
+described. Now, working his way through the crowd comes a United States
+Congressman, and yonder is the president of a railroad.
+
+Suddenly a murmur of approval goes up on every hand. The chief priest
+of the Antelopes has come out of the kiva, and he is immediately
+followed by all the others; and, as soon as the line is formed, with
+reverent mien and stately step, they march to the dance plaza. Here
+has been erected a cottonwood bower called the "kisi," in the base of
+which ollas have been placed containing the snakes. In front of this
+kisi is a hole covered by a plank. This hole represents the entrance to
+the underworld, and now the chief priest advances toward it, sprinkles
+a pinch of sacred meal over it, then vigorously stamps upon it, and
+marches on. The whole line do likewise. Four times the priests circle
+before the kisi, moving always from right to left, and stamping upon
+the meal-sprinkled board as they come to it. This is to awaken the
+attention of the gods of the underworld to the fact that the dance is
+about to begin.
+
+Now the Antelope priests line up either alongside or in front of the
+kisi--there being slight and unimportant variations in this and other
+regards at the different villages--all the while keeping up a solemn
+and monotonous humming song or prayer, while they await the coming of
+the Snake priests.
+
+At length, with stately stride and rapid movement, the Snake men come,
+led by their chief. They go through the same ceremonies of sprinkling,
+stamping, and circling that the Antelope priests did, and then line up,
+facing the kisi.
+
+The two lines now for several minutes sing, rattle, sway their bodies
+to and fro and back and forth in a most impressive and interesting
+manner, until, at a given signal, the Snake priests break up their
+line and divide into groups of three. The first group advances to
+the kisi. The first man of the group kneels down and receives from
+the warrior priest, who has entered the kisi, a writhing, wriggling,
+and, perhaps, dangerous reptile. Without a moment's hesitation the
+priest breathes upon it, puts it between his teeth, rises, and upon
+his companion's placing one arm around his shoulders, the two begin to
+amble and prance along, followed by the third member of their group,
+around the prescribed circuit. With a peculiar swaying of body, a
+rapid and jerky lifting high of one leg, then quickly dropping it
+and raising the other, the "carrier" and his "hugger" proceed about
+three-fourths of the circuit, when the carrier drops the snake from
+his mouth, and passes on to take his place to again visit the kisi,
+obtain another snake, and repeat the performance. But now comes in
+the duty of the "gatherer," the third man of the group. As soon as
+the snake falls to the ground, it naturally desires to escape. With a
+pinch of sacred meal in his fingers and his snake whip in his hand, the
+gatherer rapidly advances, scatters the meal over the snake, stoops,
+and like a flash has him in his hands. Sometimes, however, a vicious
+rattlesnake, resenting the rough treatment, coils ready to strike. Now
+watch the dexterous handling by a Hopi of a venomous creature aroused
+to anger. With a "dab" of meal, the snake whip is brought into play,
+and the tickling feathers gently touch the angry reptile. As soon as he
+feels them, he uncoils and seeks to escape. Now is the time! Quicker
+than the eye can follow, the expert "gatherer" seizes the escaping
+creature, and that excitement is ended, only to allow the visitor to
+witness a similar scene going on elsewhere with other participants.
+In the meantime all the snake carriers have received their snakes and
+are perambulating around as did the first one, so that, until all
+the snakes are brought into use, it is an endless chain, composed of
+"carrier," snake, "hugger," and "gatherer." Now and again a snake
+glides away toward the group of spectators, and there is a frantic dash
+to get away. But the gatherers never fail to stop and capture their
+particular reptile. As the dance continues, the gatherers have more
+than their hands full, so, to ease themselves, they hand over their
+excited and wriggling victims to the Antelope priests, who, during the
+whole of this part of the ceremony, remain in line, solemnly chanting.
+
+[Illustration: THE SNAKES IN THE KIVA AT MASHONGANAVI, AFTER THE
+CEREMONY OF WASHING.]
+
+At last all the snakes have been brought from the kisi. The chief
+priest steps forth, describes a circle of sacred meal upon the ground,
+and, at a given signal, all the priests, Snake and Antelope alike,
+rush up to it, and throw the snakes they have in hands or mouths into
+the circle, at the same time spitting upon them. The whole of the Hopi
+spectators, also, no matter where they may be, reverently spit toward
+this circle where now one may see through the surrounding group of
+priests the writhing, wriggling, hissing, rattling mass of revolting
+reptiles. Never before on earth, except here, was such a hideous sight
+witnessed. But one's horror is kept in abeyance for a while as is heard
+the prayer of the chief priest and we see him sprinkle the mass with
+sacred meal, while the asperger does the same thing from the sacred
+water bowl.
+
+Then another signal is given! Curious spectator, carried away by your
+interest, beware! Look out! In a moment, the Snake priests dart down,
+"grab" at the pile of intertwined snakes, get all they can in each
+hand, and then, regardless of your dread, thrust the snakes into the
+faces of all who stand in their way, and like pursued deer dart down
+the steep and precipitous trails into the appointed places of the
+valley beneath. Here let us watch them from the edge of the mesa.
+Reverently depositing them, they kneel and pray over them and then
+return to the mesa as hastily as they descended, divesting themselves
+of their dance paraphernalia as they return.
+
+Now occurs one of the strangest portions of the whole ceremony.
+The Antelope priests have already returned, with due decorum, to
+their kiva. One by one the Snake men arrive at theirs, sweating and
+breathless from their run up the steep trails. When all have returned,
+they step to the top of their kiva, or, as at Walpi, to the western
+edge of the mesa, and there drink a large quantity of an emetic that
+has been especially prepared for the purpose. Then, O ye gods! gaze
+on if ye dare! The whole of them may be seen bending over, solemnly
+and in most dignified manner, puking forth the horrible decoction they
+have just poured down. This is a ceremony of internal purification
+corresponding to the ceremonial washing of themselves and the snakes
+before described. This astounding spectacle ends as the priests
+disappear into their kiva, where they restore their stomachs to a more
+normal condition by feasting on the piki, pikami, and other delicacies
+the women now bring to them in great quantities. Then for two days
+frolic and feasting are indulged in, and the Snake Dance in that
+village at least is now over, to be repeated two years hence.
+
+What is the significance, the real meaning of the Snake Dance? It is
+not, as is generally supposed, an act of snake worship. Here I can do
+no more than give the barest suggestion as to what modern science has
+concluded. It is mainly a prayer for rain in which acts of sun worship
+are introduced. The propitiation of the Spider Woman at her shrine
+by the offerings of prayers and bahos by the chief Antelope priest
+demonstrates a desire for rain. She is asked to weave the clouds, for
+without them no rain can descend. The lightning symbol of the Antelope
+priests; the shaking of their rattles, which sounds like the falling
+rain; the use of the whizzer to produce the sounds of the coming
+storm,--these and other similar things show the intimate association of
+the dance with rain and its making.
+
+Allied to rain are the fructifying processes of the earth; and as
+corn is their chief article of food, and its germination, growth, and
+maturity depend upon the rainfall, the use of corn-meal and prayers for
+the growth of corn have come to have an important place in the ceremony.
+
+The use of the snakes is for a double purpose. In celebrating this
+ceremony it is the desire of the Snake clan to reproduce the original
+conditions of its performance as near as possible, in order to gain
+all the efficacy they desire for their petitions. In the original
+performance the prayers of the Snake Mother were the potent ones. Hence
+the snakes must now be introduced to make potent prayers.
+
+The other idea is that the snakes act as intermediaries to convey to
+the Snake Mother in the underworld the prayers for rain and corn growth
+that her children on the earth have uttered.
+
+In considering the ceremony of the public dance certain questions
+naturally arise. Are the Hopis ever bitten by the venomous snakes,
+and, if so, what are the consequences? And what is the secret of their
+power in handling these dangerous reptiles with such startling freedom?
+
+[Illustration: AFTER TAKING THE EMETIC. HOPI SNAKE DANCE AT WALPI.]
+
+There are times when the priests are bitten, but, as was suggested
+in the snake legend, they have a snake venom charm liquid. This is
+prepared by the chief woman of the Snake clan, and she and the Snake
+priest alone are supposed to know the secret of its composition. It may
+be that ere long this secret will be given to the world by a gentleman
+who is largely in the confidence of the Hopis, but, as yet, it is
+practically unknown. That it is an antidote there can be no question. I
+have seen men seriously bitten by rattlesnakes, and in each case, after
+the use of the antidote, the wounded priests suffered but slightly.
+
+As to the "why" of the handling of the snakes. The "fact" it is easy
+to state; but when one enters the realm of theory to explain the "why"
+of the fact, he places himself as a target for others to shoot at. My
+theory, however, is that a fear within yourself arouses a corresponding
+fear within the reptile. As soon as he feels fear he prepares to use
+the weapons of offence and defence with which nature has provided him.
+
+If, on the other hand, you feel no fear, and, in touching the creature,
+_do not hurt him so as to arouse his fear_, he may be handled with
+impunity.
+
+Be this as it may, the fact remains--for I have examined the snakes
+before, during, and after the ceremony--that dangerous and untampered
+with rattlesnakes are used by the Hopis in this, their prayer to "Those
+Above" for rain.
+
+
+
+
+CHAPTER VIII
+
+THE NAVAHO AND HIS HISTORY
+
+
+Misunderstood, maligned, abused, despised, the Navaho has never stood
+high in the estimation of those whites who did not know him. Yet he is
+industrious, moral, honest, trustworthy, fairly truthful, religious,
+and good to his wife and children. Not a weak list of virtues, even
+though one has to detract from it by accusing him of ingratitude.
+There are noble exceptions, of course, to this charge, but from what I
+know and have seen, I am inclined to believe that many, if not most,
+Navahoes have no sense of moral responsibility for favors and benefits
+received.
+
+Though, perhaps, not as interesting to study as the Hopis, there is
+still a wonderful field open for the student who is willing to go
+and live with the Navaho, learn his language, gain his confidence,
+participate in all his ceremonies, and enter into his social and
+domestic life.
+
+No one has done this as much as Dr. Washington Matthews, whose "Navaho
+Legends" is a revelation to those people who have hitherto held the
+general ideas (propagated, too, by a scientific observer) so prevalent
+about this long-suffering people.
+
+That the Navaho was reserved with the white man in the early days
+of American occupancy there can be no doubt, and the difficulty
+experienced in penetrating that reserve is well exemplified by
+reference to the letter of Dr. Joseph Letherman, who lived for three
+years among the tribe at Fort Defiance. Aided by Major Kendrick, who
+had long commanded at this post, he wrote a letter which appears in the
+Smithsonian Report for 1855. In this he says, among many good things:
+"Nothing can be learned of the origin of these people from themselves.
+At one time they say they came out of the ground; and at another, that
+they know nothing whatever of their origin; the latter, no doubt, being
+the truth." Again: "Of their religion little or nothing is known, as,
+indeed, all inquiries tend to show that they have none; and even have
+not, we are informed, any word to express the idea of a Supreme Being.
+We have not been able to learn that any observances of a religious
+character exist among them; and the general impression of those who
+have the means of knowing them is, that, in this respect, they are
+steeped in the deepest degradation." Once more: "They have frequent
+gatherings for dancing." And a little further on: "Their singing is but
+a succession of grunts, and is anything but agreeable."
+
+One has but to read what Dr. Matthews has written and gathered from
+the Navahoes to see how misleading and erroneous the conclusions of
+Dr. Letherman were. To quote: "He [Dr. Matthews] had not been many
+weeks in New Mexico when he discovered that the dances to which the
+doctor refers were religious ceremonials, and later he found that these
+ceremonials might vie in allegory, symbolism, and intricacy of ritual
+with the ceremonies of any people, ancient or modern. He found, ere
+long, that these heathens, pronounced godless and legendless, possessed
+lengthy myths and traditions--so numerous that one can never hope to
+collect them all, a pantheon as well stocked with gods and heroes as
+that of the ancient Greeks, and prayers which, for length and vain
+repetition, might put a Pharisee to blush."
+
+Wonderful songs also were found, full of poetic imagery, and suitable
+for every conceivable occasion, songs that have been handed down for
+generations. Of the sacred songs Dr. Matthews makes the astounding
+statement that, "sometimes, pertaining to a single rite, there are two
+hundred songs or more which may not be sung at other rites." Further:
+"The songs must be known to the priest of the rite and his assistants
+in a most exact manner, for an error made in singing a song may be
+fatal to the efficacy of a ceremony. In no case is an important mistake
+tolerated, and in some cases the error of a single syllable works an
+irreparable injury."
+
+Popular conceptions of the Navaho are very crude and inaccurate. They
+are largely the result of two "floods of information" which deluged the
+country at two epochs in their history, and neither of them had much
+truth in the flood. The first of these epochs was at the discovery of
+the important cliff dwellings located on their reservation,--those of
+the Tsegi Canyon (the so-called Canyon de Chelly), Monument Canyon,
+Chaco Canyon, etc. Writers who visited the region wrote the most wild
+and outrageously conceived nonsense about this people and the dwellings
+they were supposed to look upon with superstitious veneration. Then
+later, a lot of unscrupulous whites, fired with similar zeal to that
+which led the old conquistadors across the deserts of northern Mexico
+and through the inhospitable wilds of Arizona and New Mexico,--the
+zeal for gold or silver,--which was doubtless fed by the fact that
+the Navahoes did possess thousands of dollars' worth of silver
+ornaments, started out to prospect the interior recesses of the Navaho
+reservation. Knowing by painful experience what this meant,--for
+their "white brothers" had stolen their springs and arable land from
+them on the Moenkopi, on the Little Colorado, at Willow Spring, and a
+score of other places,--the warlike and courageous Navahoes resented
+the presence of these men. They begged them to retire, and when the
+white men refused, fought and whipped them. This naturally excited
+the cupidity of the silver hunters more than ever. "Why should the
+blanked Indians fight if not to protect their silver mines?"--this was
+the kind of question asked, and the natural and legitimate resentment
+of the Navahoes was described all over the country as "another Indian
+uprising," and led to the second "flood of knowledge," which the
+newspapers always have forthcoming when public interest and curiosity
+are aroused.
+
+[Illustration: NAVAHO SILVER NECKLACE AND BELT.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI PRAYER STICKS OR PAHOS.
+
+_In the collection of George Wharton James._]
+
+Hence the truth often comes as a wet blanket to the preconceived
+notions of those who have drank deep from these earlier streams of
+information!
+
+Science and legend both agree in giving to the Navaho a mixed origin.
+His is not a pure-blooded race. Their myths or legends refer to many
+assimilations of other people, strangers from the North, South, East,
+West, and everywhere, all of whom were welcomed and made an integral
+part of the nation. Hence there is no such thing as a distinctly Navaho
+type, or, as Hrdlicka puts it, "they show considerable difference in
+color and measurement, and cannot be considered a radically homogeneous
+people, but their mixture is not recent." This latter statement is
+doubtless true, as they would probably become more clannish as their
+nation grew in numbers and power.
+
+Dr. Matthews gives the stories of the origin of several of the gentes.
+One story which he does not relate was told to me at Tohatchi, and
+serves to illustrate how a migration from the Northwest is transformed
+into a supernatural occurrence. Though told to me of the Navahoes as a
+whole, there can be no doubt that it applies only to a single gens. The
+story was in regard to Winged Rock, commonly called by the whites "Ship
+Rock," and about which I had been seeking information.
+
+This rock is situated in the Navaho reservation, about one hundred
+miles northwest of Tohatchi, and some fifteen or twenty miles from
+Carrizo Mountain. It is difficult of access, and my informant assured
+me that even though an army of white men should reach its base they
+could never scale its steep sides and reach its top. All the Navaho
+tribe reverence it sincerely and all watch and guard it jealously. He
+would indeed be a brave white man who would dare the anger of these
+warlike and brave natives if they forbade his approach and would
+attempt to scale this sacred Winged Rock.
+
+This was the legend: "Many, many years ago, when this country was young
+and the sun cast only small shadows, my people came across the narrow
+sea far away near the setting sun in the north and landed on the shores
+of this country. The people where they landed were exceedingly angry
+at them, and whenever they could they fell upon them and slew them. My
+people did not want to go to war, but this inhospitable reception made
+them angry, so they put themselves in war array and fell upon their
+foes. But there were few only of my people, and their enemies were so
+many that it was not long before they were in sad straits. Indeed, they
+would soon have been entirely destroyed had not help come. In their
+distress they called on Those Above, and soon a messenger from the sky
+came to my people and said: 'See you yonder stone mountain? Flee to it.
+It will be your salvation. Climb up its steep, strong, rugged sides
+and it will carry you toward the land of the South sea, nearer to the
+rising sun, and there your home shall be.'
+
+"My people were only too glad to obey the message. They hastened
+towards the mountain. Some who were weak were enabled to fly towards it
+like birds, and they clung to its steep sides and clambered to its top.
+
+"Then when they were all safe on its huge bulk, the monster rock was
+taken by Those Above, and it arose and floated across the rivers and
+plains and mountains and lakes and canyons. Several days and nights it
+floated, and my people gazed with wonder upon the strange and wonderful
+countries through which they travelled. Sometimes they thought they
+would like to stay in this place or in that, but the wisdom of Those
+Above said No! and the rock floated on. Oh! it was a glorious sail.
+Never before or since has any people been so blessed and favored by the
+People of the Shadows Above.
+
+"Finally the Winged Rock crossed the great deep canyon of the Colorado
+River, and my people were afraid of its vast depths. Then the rock
+gently settled down to the earth, where it is now found, and our home
+was reached. It did not seem to be a very beautiful land, but it was
+given to us by Those Above, and my people soon became content. We were
+shown the springs and the watercourses, and we found the mountains
+covered with trees, and the rivers and creeks. So that when any one
+speaks of our leaving our country we are afraid and we cry: 'No, why
+should we leave this land given to us, and which we love? Yonder is the
+rock on which we came, and never until that rock floats away with us
+shall we leave the land that we love so well!'
+
+"As soon as we were settled here, Those Above gave us some great
+shamans, and one of them told us that we must always do right, for the
+sun, when it rises, would watch our every action all throughout the
+day, and when he went away at night it was to tell Those Above all our
+evil actions, for which we should be punished."
+
+While the Apaches and Navahoes are of the same stock, there have
+always been marked differences between them so long as they have been
+under the observation of the white men. When the Spaniards entered
+the country, the Navahoes were more distinctly an agricultural people
+than the Apaches. They had large patches of land under cultivation,
+kept their crops and lived in houses underground. Cultivated lands
+necessitated settled residences, and after the Spaniards introduced
+sheep, it was not long before the Navahoes were extensive sheep
+raisers. It would not be any wiser or more profitable to enter into an
+inquiry as to the methods by which these flocks were acquired than it
+would be to ascertain the history of many of the landed possessions
+of European nobilities. With the Navaho, possession was the only law
+he cared anything for. "To have and to hold" was his motto; and once
+"having," he held pretty securely. Hence the sheep possessions of the
+neighboring pueblo Indians were held by exceedingly precarious tenure.
+
+[Illustration: AN AGED NAVAHO, LOOKING OVER THE PAINTED DESERT.]
+
+[Illustration: AN OLD HOPI AT ORAIBI.]
+
+And here we have, I believe, one of the additional sources of enmity
+between the Navaho and the Spaniard. As their wards, the Spanish were
+in duty bound to care for and protect the Pueblos. Thus Navaho and
+Spaniard were ever at war, and when the Mexican came in the Spaniard's
+stead the battle still continued on the same lines and with the same
+ferocity.
+
+It was on the 22d of January in 1849 that Lieut. J. H. Simpson,
+afterwards General, started on that interesting trip of his through the
+Navaho country, which has forever connected his name with these nomads.
+He was not in command of the expedition, its head being Col. John M.
+Washington, who was military and civil governor of New Mexico at the
+time. The object of the expedition was to coerce the Navahoes into a
+compliance with a treaty which they had made with the United States,
+two years previously, and to extend the provisions of the treaty.
+
+When they reached the Chaco Canyon trouble ripened between the soldiers
+and the Navahoes, and the latter were fired upon, with the result that
+seven were killed, including Narbona, their great warrior and chief.
+
+This was but one of many such attacks upon the whites. Then as now,
+only far more so, the Navahoes resented the intrusion of white people
+in their territory; and having gained fire-arms, they used them to
+deadly purpose upon those who slighted their will.
+
+There is no doubt that the Navahoes were a source of great terror
+to the Mexicans who first settled in and near their territory. Even
+after the United States became their guardians at the acquisition of
+New Mexico in 1847, they were very hostile, murders, robberies, and
+depredations of every kind being quite common. In 1855, Dr. Letherman
+reported that "the nation, as a nation, is fully imbued with the idea
+that it is all powerful, which, no doubt, has arisen from the fact of
+its having been for years a terror and a dread to the inhabitants of
+New Mexico." But that these depredations were not perpetrated upon the
+whites alone is evident from the fact that one of the richest men of
+the Navahoes himself applied to Major Kendrick, then the commanding
+officer of Fort Defiance, N. Mex., to protect his cattle, as he could
+not otherwise prevent his own people from stealing them.
+
+The insolence from years of this kind of free life needed forceful
+check, but it was not until 1862 that the unbearable conduct of the
+Navahoes brought upon themselves this long-needed chastisement.
+
+According to governmental reports, the Indians of New Mexico (among
+whom were the Navahoes and Mescalero Apaches) caused losses between
+1860 and 1863 to the people of that territory of "not less than 500,000
+sheep, and 5,000 horses, mules, and cattle. Over 200 lives have been
+also sacrificed of citizens, soldiers, and shepherds." It was also
+stated in 1863 "that the military establishment of this territory
+[New Mexico, which then included Arizona], since its acquisition, has
+cost not less than $3,000,000 annually, independent of land-warrant
+bounties." And while this was for a conquered country, the whole
+expenditure was for the chastisement of hostile Indians, every tribe of
+which in turn came in for its share of the fighting.
+
+It was openly advocated about this time that the policy of
+extermination was the only one that could be followed, and this must
+be brought about either by actual warfare, or by driving the hostiles
+into the mountains and there starving them to death.
+
+Brig.-Gen. J. H. Carleton, who was in control of the department of New
+Mexico, determined upon a thorough and complete change in our treatment
+of this haughty and proud people. They had made six treaties at
+different times with officers of our Government and had violated them
+before they could be ratified at Washington. He strongly counselled
+drastic measures in a letter which is historically of sufficient
+interest to justify a large quotation from it:--
+
+ "At the Bosque Redondo there is arable land enough for all the Indians
+ of this family [the Navahoes and Apaches have descended from the same
+ stock and speak the same language], and I would respectfully recommend
+ that now the war be vigorously prosecuted against the Navahoes; that
+ the only peace that can ever be made with them must rest on the basis
+ that they move on to these lands, and, like the Pueblos, become
+ an agricultural people, and cease to be nomads. This should be a
+ _sine qua non_; as soon as the snows of winter admonish them of the
+ sufferings to which their families will be exposed, I have great hopes
+ of getting most of the tribe. The knowledge of the perfidy of these
+ Navahoes, gained after two centuries of experience, is such as to lead
+ us to put no faith in their promises. They have no government to make
+ treaties; they are a patriarchal people. One set of families may make
+ promises, but the other set will not heed them. They understand the
+ direct application of force as a law; if its application be removed,
+ that moment they become lawless. This has been tried over and over
+ again, and at great expense. The purpose now is, never to relax the
+ application of force with a people that can no more be trusted than
+ the wolves that run through the mountains. To collect them together,
+ little by little, on to a reservation, away from the haunts and hills
+ and hiding-places of their country; there be kind to them; there teach
+ their children how to read and write; teach them the arts of peace,
+ teach them the truths of Christianity. Soon they will acquire new
+ habits, new ideas, and new modes of life; and the old Indians will
+ die off, and carry with them all latent longings for murdering and
+ robbing. The young ones will take their places without these longings,
+ and thus, little by little, they will become a happy and contented
+ people; and Navaho wars will be remembered only as something that
+ belong entirely to the past. Even until they can raise enough to be
+ self-sustaining, _you can feed them cheaper than fight them_....
+
+ "I know these ideas are practical and humane--are just to the
+ suffering people, as well as to the aggressive, perfidious, butchering
+ Navahoes. If I can have one more _full_ regiment of cavalry, and
+ authority to raise one independent company in each county of the
+ Territory, they can soon be carried to a final result."
+
+In 1863 General Carleton's suggestions in the main were approved by the
+Indian Department and he proceeded to carry out his plan.
+
+Col. Kit Carson, the noted scout, with an adequate force was sent
+out to humble and punish the Navahoes. It was wise that such a just,
+humane, and wise Indian fighter was sent to do this work. His knowledge
+of their characters stood him in good purpose, and in a very short
+time over seven thousand prisoners were taken. Later this number was
+increased, until they amounted to about ten or eleven thousand.
+
+At the same time the Apaches were being cornered, and a number of them
+were removed to Fort Stanton, on the Peeos River, far enough down into
+the open country to prevent easy escape to the mountains. Part of
+this settlement was the Bosque Redondo, and General Carleton's plan
+contemplated the settlement of both Apaches and Navahoes here.
+
+[Illustration: HOPI CEREMONIAL HEAD-DRESSES.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI BAHOS AND DANCE RATTLES.
+
+_In the collection of George Wharton James._]
+
+Compelled by a superior force, the now humbled Navahoes were herded
+together like sheep and in 1863 were removed to the chosen place.
+It was soon found, however, that this was an inhospitable region,
+altogether unfitted to be the home of so large a population. The water
+was alkaline, and the soil not of a nature suitable to the raising of
+corn. There was practically no fuel, and the Navahoes had to dig up
+mesquite roots and carry them on their backs twelve miles for this
+purpose. In two or three years more than one-fourth of their number
+died and the remainder grew more and more dissatisfied with the
+location.
+
+In 1867, however, Manuelito and Barboncita, two of the war chiefs, came
+into the reservation, both of them having surrendered to the commandant
+at Fort Wingate. The former had refused to come into the reservation in
+1863, and the latter ran away from it, with his band of warriors, in
+1864. These two bands added 780 more of men, women, and children to the
+population, which, in June, 1867, was reported to be 7,300.
+
+This whole Bosque Redondo was a disgraceful business, on a line with so
+much of the wretched and abominable treatment the Indians have received
+at our hands. Think of placing ten thousand Indians upon a reservation
+where there was no water but black, brackish stuff not fit for cattle,
+no fuel, and no soil for cultivation of the chief article of their
+diet. Deprived of food, water, and fuel, what would white men be? No
+wonder the Navahoes rebelled and were kept in order only by brute force.
+
+At length those in authority saw the iniquity of the proceeding and the
+order was given to return them to their reservation. This was done,
+but with a loss by death, mainly through preventable causes, of over
+three thousand souls.
+
+Since this time they have been industrious and progressive. The Bosque
+lesson, though severe, was needed, and it proved salutary. One can
+travel with perfect safety unarmed across the Navaho reservation, as I
+have done several times; and a lady friend, unarmed, and unaccompanied
+by any other escort than a Navaho, has travelled hundreds of miles in
+perfect safety among the Navahoes in all parts of their reservation.[3]
+
+[3] Since writing the above, however, a sad event has transpired which
+leads me to modify my statement. A young lady missionary, riding alone,
+was criminally assaulted by a Navaho, and almost brought to death's
+door. When I heard of it Navahoes were hunting for the culprit. It is
+to be hoped he will be found and severely punished.
+
+In September, 1870, a number of dissatisfied Utes visited the Navahoes
+at the so-called "Navaho Church," which can be seen on the right on the
+line of the Santa Fé Railway, going to California. All the principal
+chiefs of the tribe were present and the causes of dissatisfaction
+against the whites were fully discussed. The powwow was an important
+one, and lasted several days, but the chief purpose of the Utes--to
+incite the Navahoes to warfare against the whites--was not successful.
+The crafty Utes, with stirring eloquence, said they had heard the white
+men saying they were going to take possession of the whole country,
+and that when they did they would kill off all the chief men of the
+Navahoes. "See how they have stolen in upon your territory and taken
+the springs and land that you have had all the time up till now! They
+have taken the water and land at Wingate and at Defiance, and soon
+they will take all you have, and you and your children will perish
+because you have no water, no grass for your horses and sheep, and no
+corn for food. Join in with us and drive these hated people away. Get
+all the guns and ammunition you can, and prepare many new bows and
+arrows. Let us sing the war songs together, and go on the war-path
+and hunt down and kill the whites as the Pueblos hunt down and kill
+rabbits. Then we will be friends. You will have your country to
+yourselves, and Those Above will make of you a great nation. We shall
+have our country and we shall become great. Now we are dwindling down;
+we are melting away as the snows on the hillside. United against the
+whites we shall both become stronger, and grow like the well-watered
+corn."
+
+The Navahoes refused to give answer until they had consulted among
+themselves, and then one of their chiefs reported their decision as
+follows: "We have heard what our Ute brothers have said. If our white
+brothers want to kill us they can do so. They have had plenty of
+chances and we are yet alive. All of our people who have been slain
+have been those who have gone on the war-path against them in the past.
+We do not wish to die, so we will not go on the war-path. We will stay
+at home. We have food. The whites treat us well. If our Ute brothers
+must fight we will not interfere, but we ourselves do not wish to
+fight."
+
+The result was that the Ute bands returned to their homes without any
+specific act of warfare at that time.
+
+
+
+
+CHAPTER IX
+
+THE NAVAHO AT HOME
+
+
+The Navaho reservation, embracing nearly four million acres, or eleven
+thousand square miles, was established by treaty with the Navahoes of
+June 1, 1868, and has been modified or enlarged by subsequent executive
+orders of October 29, 1878, January 6, 1880, May 17, 1884, April 24,
+1886, November 19, 1892, and January 6, 1900. The major portion is
+in Arizona, but about six hundred and fifty square miles are in New
+Mexico. Its average elevation is about six thousand feet, though near
+the Colorado River it is often but four thousand. The highest peak
+is about in the centre of the present reservation, in the Tunicha
+Mountains, and is upwards of nine thousand five hundred feet high.
+
+The Tunicha range is covered with glorious and majestic pines, and
+all along its flanks are wide plateaus through which gloomy and
+massive canyons convey the storm waters from the heights above into
+the plains below. Its close proximity to the Grand Canyon suggests
+what its general appearance might be. Drained deep down by the canyons
+and gorges tributary to this great vampire canyon, it is seamed and
+scarred by the dashing down of many waters. Its rocks are cut up into
+a thousand fantastic forms and shapes, which look over sterile valleys
+full of sand. These valleys are numberless, and one of them, the
+I-chi-ni-li,--commonly called the Chin-lee,--stretches from the south
+to beyond the San Juan River on the north, to the west of the Tunicha
+range.
+
+The ancient boundaries of the land, long prior to the advent of the
+Spaniard, were four majestic mountains, which now approximately
+determine the reserve. On the east is Pelado Peak; on the south, Mt.
+San Mateo (commonly called Mt. Taylor); on the west, the San Francisco
+range; and on the north, the San Juan Mountains. Each of these is over
+eleven thousand feet in height. Hence it will be seen that there is a
+vast range of altitude, yet it is questionable whether anywhere else
+in the world so large a population inhabits so barren and inhospitable
+a country. On the lower levels it is mainly desert, with scant pasture
+here and there; on the higher mesas or plateaus there are many
+junipers, pinions, and red cedars.
+
+It is a difficult matter to determine the population of the Navahoes.
+While they were in captivity the official count was seven thousand
+three hundred, but desertions were frequent, and at one time about
+seven hundred of the renegades came in and surrendered, and it is well
+known that many never were captured or surrendered.
+
+In 1869 the government distributed thirty thousand sheep and two
+thousand goats to them, and a count was ordered. This was a most
+favorable time to make it, as besides the sheep and goats, two years'
+annuities were given out, and rations distributed every four days. The
+total summed up some nine thousand.
+
+In 1890 the official census reported 17,204, but Cosmos Mendeleff,
+writing in 1895-96, says the tribe numbers only "over 12,000 souls."
+It scarcely seems possible, if the count in 1869 was anything near
+accurate that the population could have increased to 17,204 in 1890.
+Still it must be remembered that, though not prolific, the Navaho is
+a good breeder. He is healthy, vigorous, robust, and strong, and his
+wife (or wives, for he is a polygamist) equally so. Living an out-door
+life, inured to hardships, generally possessed of plenty to eat, of
+coarse, rough, hearty, but nutritious food, engaged in occupations and
+indulging in sports that cultivate their athletic powers, free from the
+consumptive and scrofulous tendencies of most reservation Indians, they
+are well fitted to be the progenitors of healthy children.
+
+Though polygamists, they are moral and chaste. In their legends they
+have always regarded marital unfaithfulness as a prolific source of
+sorrow and punishment. In their Origin Legend this sin led to their
+banishment from the first world, and again from the second, and also
+from the third, the wronged chief execrating them as follows: "For such
+crimes I suppose you were chased from the world below; you shall drink
+no more of our water, you shall breathe no more of our air. Begone!"
+
+In this legend Washington Matthews tells of Góntso, or Big Knee, a
+chief who had twelve wives, four from each of three different gens or
+families. Though he was a bountiful provider, his wives were unfaithful
+to him. He complained to the chiefs of their families and to their
+relations and begged them to remonstrate with the wicked women, but
+remonstrances and rebukes seemed to be in vain. At last they said to
+Big Knee, "Do with them as you will, we shall not interfere." The
+next time he detected the unfaithfulness of his wives he mutilated
+one, another he cut the ears from, a third cut off her breasts, and
+all these three died. A fourth he cut off her nose, and she lived. He
+thereupon determined that henceforth he would cut off the nose of any
+unfaithful wife, for that would be a visible mark of her shame and yet
+would not kill her. She would be compelled to live, and all men and
+women would know of her wickedness. But even this horrible punishment
+did not have the deterrent effect he expected. It was not long before
+another and then another was detected and punished, until, before long,
+his whole family of wives was noseless. Instead of rebuking themselves
+and their sins as the cause of their mutilation these women would
+gather together to rail against their husband, and their relations,
+whom they claimed should have protected them. Big Knee was compelled to
+sleep alone in a well-protected hut, and the women grew more determined
+than ever to work him an injury.
+
+[Illustration: KAPATA, ANTELOPE PRIEST, AT WALPI.]
+
+[Illustration: A MASHONGANAVI HOPI, GOING TO HOE HIS CORN.]
+
+About this time the people got up a big ceremony for the benefit of
+Big Knee. It lasted nine days, and on the night of the last day the
+mutilated women, who had kept themselves secluded in a hut, came
+forth, and with knives in their hands, proceeded to sing and dance as
+was expected of them. Around the fire they circled, singing "Peshla
+ashila"--"It was the knife that did it to me"--and peering among the
+spectators for their husband. He was safe, however, for he was hidden
+in the circle of branches that made the dance corral. As they concluded
+the dance they ran from the corral, cursing all who were present with
+fearful maledictions: "May the waters drown ye! May the winters freeze
+ye! May the fires burn ye! May the lightnings strike ye!" and other
+equally malicious curses. Then they departed and went into the far
+north, where they now dwell, and, according to the Navahoes, whenever
+these noseless women turn their faces to the south we have cold winds
+and storms and lightning.
+
+From this legend it is observed that the husband's power over the
+wife was somewhat limited. Góntso dare not punish his wives without
+the consent of their relations. This freedom of the woman is observed
+to this day, she regarding herself in most things as the equal, and
+sometimes the superior, of her husband.
+
+From all I can learn, marital unchastity is uncommon, though where the
+tribe is in close contact with the towns along the railway there are
+generally to be found men who will sell their wives and daughters,
+and mothers who will sell their girls to debased white men. Among the
+respectable members of the tribe, if a man discovers that his wife, or
+one of them, is unfaithful, he may take it upon himself to chastise
+her, but such is the independent position of the woman that he must be
+very wise and judicious or she will speedily leave him.
+
+Divorce is not common, but is allowable for cause, the parties chiefly
+concerned generally settling all the details. Occasionally, however,
+a transaction occurs that in civilized society would occasion quite a
+buzz of busy tongues. One such happened but a few years ago. Mr. George
+H. Pepper of the American Museum of Natural History tells the story.
+The facts were within his own knowledge. One of the husbands had a wife
+who positively refused to wash and brush his hair. He would coax and
+persuade, urge and command, threaten and bluster, but all to no effect.
+The dusky creature was neither to be led nor driven. If he wanted his
+hair washed and combed he must do it himself.
+
+While the disappointed husband was cogitating over his miserable
+marital experiences, a friend from a distance, with his wife, came to
+visit him. As the men got to talking and finally exchanging confidences
+about their wives, the one told the other of the unwifely conduct of
+his spouse. The visitor condoled with his host and told what a good
+wife he had, how very obedient she was, and the like, until he had
+quite exalted her, and the host determined to take a better look than
+he had hitherto given at such a paragon of a wife. Whether this was a
+scheme of the visitor or not it was scarcely possible to tell, but,
+anyhow, it worked out as well as if it had been carefully planned;
+for as the host studied the visitor's wife he fell head over ears
+in love with her, and, strange to say, a corresponding affinity was
+discovered to exist between the two others. Accordingly, a day or two
+later the visitor suggested to the host that as he (the host) wanted
+a wife to wash and comb his hair, while he (the visitor) was content
+with a wife that would do neither, what was to hinder their "swapping"
+their life partners and thus making a satisfactory end to his domestic
+difficulties? With joy the disappointed husband accepted the offer,--a
+little "boot" was required to make the exchange satisfactorily, and
+then the result was communicated to the women. Neither of them was
+consulted in the slightest, but without any hesitancy they fell in
+with the agreement. The visitor rode off satisfied, accompanied by his
+new wife, while the wife who came as a visitor inaugurated her new
+relationship by shyly coming into her new husband's hogan with an olla
+of water, the necessary soap-root, and the whisk with which to wash and
+comb her liege's hair. And now, for three years, the two couples are
+known to have lived together in "amity and concord."
+
+A few years ago it would perhaps have been safe to designate the
+Navahoes as the most wealthy Indians of the United States. Many of them
+were worth hundreds of dollars. They understood and practised the art
+of irrigation; they grew large crops of corn, squash, melons, beans,
+chili, and onions. Some had large and thriving bands of horses, which
+they traded with the Havasupais, Wallapais, Hopis, Paiutis, and other
+neighboring people. I have often met a band of six or eight Navaho
+traders with horses and blankets in the canyon of the Havasu, and they
+took away the well-dressed buckskins in exchange, for which these
+canyon people are noted. From the Paiutis, they obtained baskets and
+their _tusjehs_, or wicker-work, pinion gum-covered water-bottles.
+
+As for sheep and goats, there are few places in the United States where
+so many were to be found as on the Navaho reservation. Every family
+had its flock, as every woman was a blanket weaver; and one of the
+prettiest sights in the whole Painted Desert Region was to come upon
+a flock of these gentle, domestic creatures quietly pasturing, led or
+driven by the owner herself, or one of her children.
+
+But the last few years have made a great difference in their
+prosperity. Rains have been rare, water scarce, and pasture scant,
+and as a result their flocks are reduced to woeful proportions. Their
+nomadic habits render the improvement of their locations impossible,
+and their superstition in regard to the burning of a hogan in which any
+one has died compels frequent migrations.
+
+There is no doubt but that for the past three hundred years of historic
+time the Navahoes have been thieves, robbers, and murderers. The Hopis
+contend that all the sheep they had before the general distribution,
+earlier referred to, were stolen from them. This is probably true, but
+it is equally probable that had the Navahoes not stolen them the Utes
+would; and while this seems poor comfort, after facts showed that it
+was an exceedingly good thing that Navahoes rather than Utes became
+their possessors. For, once in their possession, the Navahoes became
+careful breeders (for aborigines) of sheep, and when marauding bands of
+Utes came into the country the warlike Navahoes drove them away, thus
+defending the sheep so that the Hopis could obtain the nucleus of a new
+flock later on.
+
+In the next chapter I present, a fairly full and accurate account of
+the art of blanket-weaving, for which the Navahoes are now so noted.
+
+As a rule the physical development of the Navahoes is sturdy and
+robust, as will be seen from the accompanying photographs. They average
+well, and with slight range on either side from a fair and normal
+development. There are few excessively strong, and equally few very
+weak people among them. The same may be said of their fatness and
+leanness, both extremes being rare.
+
+The men, as is common with all Indians, pluck out the hair on both lips
+and chin, though, occasionally, one will find a man who has allowed his
+moustache to grow. The hair on the head is seldom cut, and with both
+sexes is allowed to grow long. The men tie it in a knot behind, and
+wrap a high-colored "banda" around the forehead, thus confining the
+hair and adding considerably to their own picturesqueness.
+
+Being a prosperous people, they are generally contented looking, and
+wear that air of complacent self-satisfaction that is a sure sign of
+prosperity. It seems clearly to say: "We are a good people, a specially
+favored because specially deserving people, hence look upon us and
+understand our prosperity." There are no beggars among the better
+class of the Navahoes, and men as well as women are hard workers. As
+a nation they are decidedly producers. Mr. Cotton has large gangs of
+them working at grading, etc., on the Santa Fé Railway, and they can
+be found helping white men in as many and as various occupations as
+the Chinese in California. The industry of the women is proverbial,
+for seldom will one be found idle, her greatest seeming pleasure being
+to have her hands constantly occupied. What with carding the wool,
+washing, dyeing, and spinning it, preparing the dyes (after collecting
+them) for coloring it, and then weaving the blankets for which they
+are famous, going out into the mountains to collect the wild seeds and
+roots of which they are fond, caring for the corn, tending the sheep
+and goats, preparing the daily food, and many other duties that they
+impose upon themselves, none can say they are not models of industry.
+Men, women, and children alike are fearless riders. The wealth of many
+a man is determined by his possessions of horses and sheep, and from
+earliest years the boys are required to attend to the bands of horses.
+In their semi-nomad life the women ride about with the men, and thus
+become skilled riders. They sit astride, mounting and dismounting as
+easily as the men, and riding wherever occasion demands.
+
+The saddles are made by the men, and are a modification of the
+big-horned Mexican variety. The tree is cut out with infinite patience
+and care, and is then covered with rawhide or bought leather, and
+adorned with rows of brass-headed nails. The girth, or cinch, is home
+woven, of wool, cotton, or horsehair, the former being preferred.
+
+[Illustration: THE ANTELOPE PRIESTS LEAVING THEIR KIVA FOR THE SNAKE
+DANCE.]
+
+[Illustration: THE WIDOW, DAUGHTERS, AND GRANDCHILDREN OF THE NAVAHO
+CHIEF, MANUELITO.]
+
+That the Navahoes are or were expert engineers, and could construct
+difficult trails, is evidenced by their trails into Chaca Canyon from
+the mesa above. Simpson thus describes what he saw in 1849: "A mile
+further, observing several Navahoes high above us, on the brink of the
+north wall, shouting and gesticulating as if they were very glad to
+see us, what was our astonishment when they commenced tripping down
+the almost sheer wall before them, as nimbly and dexterously as minuet
+dancers! Indeed, the force of gravity, and their descent upon a steep
+inclined plane, made such a kind of performance absolutely necessary to
+insure their equilibrium."
+
+They are a remarkably intelligent people, and their faces are, as a
+rule, pliant and expressive. There is none of the proverbial stolidness
+to be found among any except very few of the older men of the Navahoes.
+If you are unwelcome you will know it,--surly looks and words will ask
+your mission and bid you begone. On the other hand, if you are welcome,
+glad smiles will light up the faces of your friends, and you will hear
+sweet words uttered by melodious and tuneful voices. It is seldom that
+your courteous advances will be repelled, though they are very ready to
+resent unwelcome intrusions. I have often sat for hours in the hogans
+of entire strangers, and the conversation of men and women was general
+and punctuated with laughter and smiles, showing that they know how to
+make and appreciate jokes.
+
+The Navahoes play a game common in the Southwest, which they call
+nanzosh. It is a simple game, yet they seem to get endless fun and
+amusement from it, often gambling large sums upon their favorite
+players, for, while it looks and is simple, it is not easy to play
+so as to win. It requires great skill and accurate throwing. The
+implements are two long poles and a small hoop. The poles are generally
+of alder and in two pieces, a fathom long, and a long, many-tailed
+string called the turkey-claw is fastened to the end of each. Two
+players only are needed. One throws the hoop. Both follow, and when
+they think the hoop is about to fall, they throw their respective poles
+so that the hoop, in its fall, will rest upon those portions of their
+poles that give the highest counts.
+
+Catlin describes a similar game played by the Mandans, though their
+pole is a single piece of wood, as is that of the Mohaves and Yumas,
+both of whom have the same game.
+
+The taboo is in existence in all its force among the Navahoes. The
+most singular of these is that which forbids a man ever to look upon
+the face of his mother-in-law. Among civilized people it is a standard
+subject for rude jesting, this relationship of the mother-in-law,
+but with the Navahoes, the white man's jest is a subject of great
+earnestness. Each believes that serious consequences will follow if
+they see each other; hence, as it is the custom for a man to live with
+his wife's people, constant dodging is required, and the cries of
+warning, given by one or another of the family to son or mother-in-law,
+are often heard. I was once photographing the family of Manuelito, the
+last great war-chief of the Navahoes. The widow of the chief, her two
+daughters, their husbands and children, made up the group. But there
+was no getting of them together. I would photograph the mother with her
+daughters and grandchildren, but as soon as I called for the daughters'
+husbands, the mother "slid" out of sight, and when I wished for her
+return, the men disappeared.
+
+Then, too, a Navaho will never touch fish, much less eat it. According
+to one of the shamans, the reason for this is, that some of their
+ancestors were once turned into fish in the San Juan River, and, were
+they to eat fish, they might thus become cannibals, and eat descendants
+of their own ancestors. As neither Matthews nor Stephen refers to this
+cause of the taboo, I merely give it for what it may be worth. The
+former tells of a white woman, who, in a spirit of mischief, threw a
+pan of water in which fish had been soaked over a young Navaho. He
+changed his clothes and bathed himself carefully, in order that no
+taint of the tabooed fish might remain upon him. I have had a great
+deal of fun by innocently offering candy in the form of fish to
+Navahoes. As they are fond of candy, it was a strong proof of the power
+of the taboo that they invariably refused to touch it.
+
+Superstition naturally forms a large part of the Navaho's thought. He
+believes in charms, amulets, fetishes, witchcraft, taboos, magic, and
+all the wondrous things he can conceive. His name for a personal fetish
+is _Bizha_, "his treasure, something he especially values; hence his
+charm, his amulet, his personal fetish, his magic weapon, something
+that one carries to mysteriously protect himself."
+
+The talisman or amulet for the gambler is a piece of fine turquoise,
+because Noholipi, a gambling god, who appears in their Origin Legend,
+was made successful always with a large piece of this precious stone.
+
+There are quite a number of medicine-men, or shamans, among the
+Navahoes, some good, others bad. It has been my privilege to know
+several who are men of dignity and character.
+
+Dr. Matthews, in writing of them, thus strongly expresses himself:
+"There are, among the Navahoes, charlatans and cheats who treat
+disease; men who pretend to suck disease out of the patient, and then
+draw from their own mouths pebbles, pieces of charcoal, or bodies
+of insects, claiming that these are the disease which they have
+extracted. But the priests of the great rites are not to be classed
+with such. All of these with whom the writer is acquainted are above
+such trickery. They perform their ceremonies in the firm conviction
+that they are invoking divine aid, and their calling lends dignity to
+their character." Of Hatali Natloi, the smiling chanter, he says: "He
+would be considered a man of high character in any community. He is
+dignified, courteous, kind, honest, truthful, and self-respecting."
+
+This is the universal testimony of all who know this class of men with
+reasonable intimacy. Though the white man may believe the performances
+of a shaman ridiculous or superstitious, that need not interfere with
+his respect and esteem.
+
+To understand this subject aright, one must clearly apprehend the
+Indian meaning of the terms "medicine," and "medicine-men." Oftentimes
+the latter are called priests, sometimes thaumaturgists, oftener
+shamans, and, of course, by all unknowing white men are unhesitatingly
+denounced as frauds and humbugs. Now to the Indian all things that
+work injury to him are bad medicine. If you write his name (or any
+scrawl he cannot understand) on a piece of paper and look at it
+solemnly and then at him, at the same time shaking your head, you can
+persuade him into the belief that it is "bad medicine." Owen Wister
+recently wrote in one of the popular magazines an interesting story,
+the whole plot of which was based upon his knowledge of this fact.
+
+With the Navaho it is "bad medicine" to touch an achindee hogan (or
+house). When a person dies within a house, the rafters are tumbled over
+the body, and the whole set on fire. After that it would be exceeding
+"bad medicine" for a Navaho to go near the spot, or touch a piece of
+wood belonging to that hogan; for the spirit (the achindee) is supposed
+to remain in the locality, and he resents any undue intrusion into his
+domain. Before I was aware of the custom and feeling, I camped near
+an abandoned and partially burned hogan. When I sent my Navaho man to
+it for wood for a fire, he went half a mile away into the mountain
+and stayed there. I was unable to understand his feeling, but later I
+learned that except under the pangs of direst hunger, he would never
+have touched a morsel of food prepared over a fire in which wood from
+the achindee hogan had been used.
+
+Medicine-men are often used as instruments for the working of private
+revenge. Cowards are to be found among Indians as among white men.
+Among white men these despicable wretches attack their foes through
+the columns of newspapers or in the pages of magazines, while among
+the former they call in the services of a medicine-man. This hired
+charlatan then either directly or by proxy works upon the fears
+of the man he is hired to injure. Sometimes he actually poisons or
+otherwise harms him under pretence of protecting him. But the Indian
+is dreadfully superstitious, and to work upon his mind is easy, and he
+soon imagines himself to be sick.
+
+For the cure of disease the better class of Navaho shamans have a
+system of chanting, praying, dancing, bathing, sweating, etc., that Dr.
+Matthews has fully described in the United States Bureau of Ethnology
+reports. The complexity of these ceremonies cannot be comprehended or
+conceived by those whose knowledge of the Indian is superficial and
+casual.
+
+If, however, a shaman makes himself unpopular, or fails to cure in
+several successive cases, or earns the enmity of a treacherous shaman
+foe, he is liable to be accused of witchcraft, and if a sufficient
+number of the people can be made to believe the charge he is speedily
+done away with. One of the shamans made famous by Dr. Matthews was
+recently killed on account of his harsh and tyrannical manner. He was
+accused of witchcraft and shot. Hence it will be seen that the Navaho
+is not yet perfect--any more than his white brother. No, indeed!
+
+There are other points in which he is similar to his brother of the
+white skin. Some years ago I journeyed in a wagon with an old Arizona
+pioneer, Franklin French, from Winslow, on the line of the Santa Fé,
+through the Hopi country, the Mormon town of Tuba City, past the Navaho
+settlements of Willow Springs, Echo Reef, etc., to Lee's Ferry of the
+Colorado River.
+
+Beyond Willow Springs we camped one night, and I went to a Navaho hogan
+to purchase corn and vegetables for ourselves, and feed for the horses.
+Everything was six prices too high, but the Navahoes knew I was in
+need of their articles and raised the prices accordingly. It is not
+only the white man that understands the principle of "cornering the
+market." We compromised, however, and, after a hearty supper and a chat
+around the camp-fire, I rolled myself up in my blankets ready to sleep
+until called for breakfast in the morning.
+
+But what a babel of confusing and distressing sounds it was that
+awakened me! Surely we must be beset by a band of marauding Navahoes,
+bent on murdering us! No; it was only a wordy fight between my driver
+and three Navaho women, who had come to demand compensation for
+depredations committed in their corn-field by our horses. Hobbled,
+and turned loose, they had discovered somehow, during the night, that
+on Echo Reef were corn and other good fodder to be had in the place
+of the scant feed offered below; so, following their noses, they had
+wandered into corn-fields and melon-patches to their own delectation,
+but the manifest injury of the crops. What was to be done about it?
+French was advising that the Navahoes imitate the example of the Hopis
+and cut off a portion of the ear of each offending animal, but the
+women angrily laughed him to scorn and vociferously demanded _cinquo
+pesos_ for the damage. These were not forthcoming, but I urged the
+squaws on, telling them to insist that the hoary-headed old miser pay
+them their just demands, and informing them, in purest English, of the
+opinions French had expressed regarding them, as a people, the night
+before. The aborigines didn't quite know what to make out of my fluent
+verbosity, and French at last impatiently turned to me and told me
+there'd be a "pretty general monkey and parrot time started here pretty
+quick, if I didn't let up, and that'll be follered by a pretty tall
+foot-race between us two, in which you'll be 'way off in the lead."
+So we compromised with our dusky visitors by inviting them to eat up
+the remnants of our breakfast, and then carry away a little coffee and
+sugar. The only thing I am now afraid of is that, at the next visit
+I make them, they will privately and stealthily, under the cover of
+night, lead our steeds into the forbidden fields, and encourage them in
+their thefts, in order that they may enjoy another "compromise."
+
+Primitive peoples at an early date felt the desire for personal
+adornment. With the Navaho this found expression in painting the body
+with various colored ochres or clays, in fashioning garments out of the
+skins of animals, in wearing head-dresses and other fantastic ornaments
+made from feathers, and in necklaces, bracelets, anklets, and wristlets
+made of small flint arrowpoints, or of the dried seeds of juniper,
+pinion, and other plants, or of bones. Later they secured beads of
+shell, turquoise, and coral by barter.
+
+But nearly all this primitive decoration received a rude shock of
+displacement when the Mexican colonist came upon the scene, with his
+iron, copper, and silver adornments glittering in the sunlight. From
+coveting, the Navaho took to possessing by fair means or foul. He would
+barter his skins or other native possessions for the precious metals,
+using brass and copper for the making of ornaments, and iron for
+tipping his arrows. Silver, however, has never lost its charm for him.
+The Mexican vaquero, trapped out in the glittering metal, has ever been
+his ideal of personal adornment, and he retains it to this day. Silver
+is the only coin they care to accept, though the better educated now
+know the superior value of gold.
+
+There are some clever, skilful silversmiths among them--peshlikais, as
+they call themselves. In crucibles of their own manufacture they melt
+the precious metal, using a crude and primitive blast furnace, with
+charcoal as fuel, and the molten silver is then poured into moulds
+which they have shaped out of sandstone or other rock. They understand
+the art of uniting two pieces of metal together, for many of their
+ornaments are hollow and globular, originally made in two parts and
+then joined. Scarcely a man or woman of any standing in the tribe does
+not possess a home-manufactured necklace of silver beads or articles
+of some design,--a finger ring or two, one or more bracelets, and
+sometimes a pair of ear pendants. Above all they covet the belt with
+large silver disks. Each of these disks is made of two or more silver
+dollars, melted and run into a flat mould. This thick sheet is then
+hammered out to the required size and shape, which is either oval or
+circular, and chased with small tools. The border is generally filleted
+and the edges scalloped. When finished each disk has a value of twice
+its original cost in coin silver. Sometimes a belt will contain eight
+or nine disks and a buckle, which cannot be bought for less than
+thirty-six to forty dollars. This, too, is actual cost price. If the
+Navaho doesn't care to part with it, an extra five or ten dollars, or
+even more, is required to induce him to let it go.
+
+In addition to these objects of personal adornment, many of the more
+wealthy have silver bridles. The bridle itself is made of leather or
+woven horsehair, and then the silver strips and bars, artistically
+chased and decorated, are placed and fastened on the headstall. Silver
+buttons of pretty and tasty design are commonly used on gaiters and
+moccasins. These are made from beaten coins, twenty-five and fifty-cent
+pieces, and the obverse side is often found in its original state as
+stamped in the United States or Mexican mint.
+
+The bracelets are of various designs, sometimes simple round circlets;
+other times the silver is triangular, but the most common shape is a
+flat band, on the outer side of which chasings and gravings are made.
+These bracelets are made so that they can be slipped sideways over the
+wrist. These and all the other articles mentioned are worn equally by
+women and men.
+
+The finger rings are often adorned with a rude setting of turquoise
+or garnet. The former is found in various parts of New Mexico, and on
+their reservation they dig garnets, spinel rubies, jacinths, peridots,
+opals, smoky topaz, and crystal spar in large quantities. From the
+Petrified Forest they obtain jasper, carnelian, chalcedony, agate, and
+amethyst. All these objects are rudely polished and shaped, and used on
+rings, ear pendants, or necklaces.
+
+It has been stated that the Navaho is exceedingly superstitious about
+making or allowing to be made any representation of a snake, and
+that on one occasion a silversmith who offended by beginning to make
+a bracelet of rattlesnake design was cruelly beaten, his workshop
+demolished, and the hated emblem destroyed. This may be true, but I
+have ridden all over the Navaho reservation wearing both a rattlesnake
+ring and bracelet, and have had several made for me, on different parts
+of the reservation, by different peshlikais. I am now wearing a ring of
+rattlesnake design made by a Navaho silversmith and given to me with
+this thought as explained to me by the donor: "The snake watches and
+guards for us our springs and water-courses. Water is the most precious
+thing we possess in the desert. I make for you this ring in the form of
+a snake, that the power that guards our most precious thing may always
+guard you."
+
+[Illustration: WIFE OF LEVE LEVE, WALLAPAI CHIEF.]
+
+[Illustration: THE MARCH OF THE ANTELOPE PRIESTS, ORAIBI, 1902.]
+
+I wore this ring when unfortunately I was bitten by a rattlesnake at
+Phœnix, in February, 1902; but as I speedily recovered, I am satisfied
+that my Navaho friend will insist that it was the ring and its
+virtues that kept me from sudden death, and that hastened my complete
+recovery.[4]
+
+[4] Since writing this I visited the Hopi Snake Dance at Oraibi, in
+September, 1902. One of the Navahoes I met there informed me that he
+had come as the messenger of my peshlikai friend at Tohatchi, and he
+asked, "When _klish_ (the rattlesnake) bit you did you wear the klish
+ring?" I answered, "Yes." "Then," said he, "that was the reason you
+recovered. Had you not worn it you would speedily have died." Of course
+I believed him.
+
+A most interesting settlement of Navahoes is that of To-hatch-i, or
+Little Water, some forty miles northwest of Gallup, New Mexico. Here
+I was invited by Mrs. E. H. De Vore, the teacher of the government
+school. The drive is over an interesting country, part of which is
+covered by junipers and cedars, and where the road winds around
+strangely and fantastically sculptured rocks as it reaches the great
+Navaho plateau.
+
+The major portion of the Navahoes were kind and hospitable and greeted
+me cordially. The day after my arrival I was talking with Hosteen
+Da-ä-zhy about the other Indian tribes I had visited, when suddenly
+the thought came to me which I immediately expressed: "When I go to my
+friends the Hopis and Acomas and Zunis they always know I am weary
+and tired with my long journey across the sandy desert, and they have
+their women prepare a bowl of "tal-a-wush" and cool and refresh me by
+shampooing my head." Talawush is the Navaho for the root of the amole
+(soap-root), which, macerated and then beaten up and down in a bowl of
+water, produces a delicious lather, which, for a shampoo, has no equal.
+
+In a moment, as though grieved by his thoughtlessness and want of
+hospitality, Da-ä-zhy called to his oldest daughter, and bade her
+prepare some talawush to give me a shampoo. The woman muttered some
+protest,--"it was enough to wash her own husband's head without having
+to wash mine,"--but her father sternly rebuked her for her want of
+courtesy to the stranger. In a short time the preparations were all
+made. I sent to Mrs. De Vore and borrowed a couple of towels, and then
+in the shade outside knelt down with my head over a large bowl full
+of the refreshing suds. Very gently at first, and afterwards more
+vigorously, the good woman lathered my head--and oh, how cooling and
+soothing it was!--while her sister and the interpreter stood by and
+laughed. Then Hosteen himself came and laughed at the droll remarks of
+his daughter. This general laughter called others, and by and by Mrs.
+De Vore and her sister could not resist the temptation to come and see
+what all the fun was about. Just as they sat down, close by, my gentle
+manipulator was saying: "Navaho men have hair only on the top of their
+heads, but you have hair also on the bottom [my beard]. Shall I also
+put talawush on the bottom hair as well as the top?" Laughingly I bade
+her put it everywhere she liked, and just as my mouth was at its widest
+she brought up a handful of suds and filled it full. Of course I half
+choked, and this only made the laugh greater than ever, for, with the
+greatest coolness and sly nonchalance she exclaimed: "It is a good
+thing that you got a mouthful. White men need to have their mouths
+washed out pretty often!"
+
+And what a delightful sensation the whole operation gave one! It was
+refreshing beyond description, and, for days after, my hair was as
+silky and soft as that of a child.
+
+
+
+
+CHAPTER X
+
+THE NAVAHO AS A BLANKET WEAVER[5]
+
+
+When the Spaniard came into Arizona and New Mexico three hundred
+and fifty years ago, he found the art of weaving in a well-advanced
+stage among the domestic and sedentary Pueblo Indians, and the wild
+and nomad Navahoes. The cotton of these blankets was grown by these
+Arizona Indians from time immemorial, and they also used the tough
+fibres of the yucca, and agave leaves, and the hairs of various wild
+animals, either separately or with cotton. Their processes of weaving
+were exactly the same then as they are to-day, there being but slight
+differences between the methods followed before the advent of the
+whites and after. Hence, in a study of Indian blanketry, as it is made
+even to-day, we are approximating nearly to the pure aboriginal methods
+of pre-Columbian times.
+
+[5] This chapter is composed mainly from an article of mine entitled
+"Indian Blanketry," which appeared in _Outing_ of March, 1902.
+
+Archæologists and ethnologists generally presume that the art of
+weaving on the loom was learned by the Navahoes from their Pueblo
+neighbors. All the facts in the case seem to bear out this supposition.
+Yet, as is well known, the Navahoes are a part of the great Athabascan
+family, which has scattered, by separate migrations, from Alaska into
+California, Arizona, and New Mexico. Many of the Alaskans are good
+weavers, and according to Navaho traditions, their ancestors, when
+they came into the country, wore blankets that were made of cedar bark
+and of yucca fibre. Even in the Alaska (Thlinket) blankets, made to-day
+of the wool of the white mountain-goat, cedar bark is twisted in with
+the wool of the warp. Why, then, should not the Navaho woman have
+brought the art of weaving, possibly in a very primitive condition,
+from her original Alaskan home? That her art, however, has been
+improved by contact with the pueblo Hopi, and other Indians, there can
+be no question, and, if she had a crude loom, it was speedily replaced
+by the one so long used by the Pueblo. Where the Pueblo weaver gained
+her loom we do not know, whether from the tribes of the South, or by
+her own invention. But in all practical ways the primitive loom was as
+complete and perfect at the Spanish conquest as it is to-day.
+
+Any loom, to be complete, must possess certain qualifications. As
+Professor Mason has well said: "In any style of mechanical weaving,
+however simple or complex, even in darning, the following operations
+are performed: First, raising and lowering alternately different sets
+of warp filaments to form the 'sheds'; second, throwing the shuttle,
+or performing some operation that amounts to the same thing; third,
+after inserting the weft thread, driving it home, and adjusting it by
+means of the batten,--be it the needle, the finger, the shuttle, or a
+separate device."
+
+The frame is made of four cottonwood or cedar poles cut from the trees
+that line the nearest stream or grow in the mountain forests. Two of
+these are forked for uprights, and the cross beams are lashed to them
+above and below. Sometimes the lower beam is dispensed with, and
+wooden pegs driven into the earth are used instead. The frame ready,
+the warp is arranged on beams, which are lashed to the top and bottom
+of the frame by means of a rawhide or horsehair riata (our Western
+word "lariat" is merely a corruption of _la riata_). Thus the warp
+is made tight and is ready for the nimble fingers of the weaver. Her
+shuttles are pieces of smooth, round stick upon the ends of which she
+has wound her yarn, or even the small balls of yarn are made to serve
+this purpose. By her side is a rude wooden comb with which she strikes
+a few stitches into place, but when she wishes to wedge the yarn of a
+complete row--from side to side--of weaving, she uses for the purpose a
+flat, broad stick, one edge of which is sharpened almost to knife-like
+keenness. This is the "batten." With the design in her brain her busy
+and skilful fingers produce the pattern as she desires it, there being
+no sketch from which she may copy. In weaving a blanket of intricate
+pattern and many colors the weaver finds it easier to open the few warp
+threads needed with her fingers and then thrust between them the small
+balls of yarn, rather than bother with a shuttle, no matter how simple.
+
+But before blankets can be made the wool must be cut from the backs
+of the sheep, cleaned, carded, spun, and dyed. It is one of the
+interesting sights of the Southwest region to see a flock of sheep
+and goats running together, watched over, perhaps, by a lad of ten or
+a dozen years, or by a woman who is ultimately to weave the fleeces
+they carry into substantial blankets. After the fleece has been
+removed from the sheep the Navaho woman proceeds to wash it. Then
+it is combed with hand cards--small flat implements in which wire
+teeth are placed--purchased from the traders. (These and the shears
+are the only modern implements used.) The dyeing is sometimes done
+before spinning, generally, however, after. The spindle used is of the
+simplest character--merely a slender stick thrust through a circular
+disk of wood. In spite of the fact that the Navahoes have seen the
+spinning-wheel in use by the Mexicans and the Mormons, who, at Tuba
+City, live practically as their neighbors, they have never cared either
+to make or steal them. Their conservatism preserves the ancient, slow
+and laborious method. Holding the spindle in the right hand, the point
+of the short end below the balancing disk resting on the ground, and
+the long end on her knee, the spinner attaches the end of her staple
+close to the disk, and then gives the spindle a rapid twirl. As it
+revolves she holds the yarn out so that it twists. As it tightens
+sufficiently she allows it to wrap on to the spindle, and repeats the
+operation until the spindle is full. The spinning is done loosely or
+tightly according to the fineness of weave required in the blanket.
+There are practically four grades of blankets made from native wool,
+and it must be prepared suitably for each grade. The coarsest is, of
+course, the easiest spun. This is to make the common blankets. These
+seldom have any other color than the native gray, white, brown, and
+black, though occasionally streaks of red or some other color will
+be introduced. The yarn for these is coarse and fuzzy, and nearly a
+quarter of an inch in diameter. The next grade is the extra common. The
+yarn for this must be a little finer, say twenty-five per cent. finer,
+and is generally in a variety of colors. The third grade is the half
+fancy, and this is closer woven yarn, and the colors are a prominent
+feature of the completed blankets. These half-fancy blankets are those
+generally offered for sale as the "genuine" Navaho material, etc., and,
+were the dyes used of native origin, this designation would be correct.
+Unfortunately, in by far the greater number of them, aniline dyes are
+used, and this, by the wise purchaser, is regarded as a misfortune.
+The next grade is the native wool fancy. These are comparatively rare
+blankets, as the yarn must be woven very tightly, and the weaving also
+done with great care. The highest grade that one will ordinary come in
+contact with is the Germantown. This style of blanket is made entirely
+of purchased Germantown yarn, which has almost superseded the native
+wool fancy, as, to the ordinary purchaser, a Germantown yarn blanket
+looks so much better than one made from its Navaho counterpart. The
+yarn is of brighter colors--necessarily so, owing to the wonderful
+chromatic gamut offered by the aniline dyes; it is spun more evenly
+(not necessarily more strongly, and, indeed, as a matter of fact, is
+far less strong), and (to the Indian) is much less trouble to procure.
+Then, too, when woven, owing to its good looks, it sells for more than
+the native wool fancy, upon which so much more work has had to be put.
+Hence Madam Navaho, being no fool, prefers to make what the people ask
+for, and "Germantowns" are turned out _ad libitum_.
+
+But, to the knowing, there is still a higher grade of blanket. This
+is not, as one expert (_sic_) would have it, an attempted copying of
+ancient blankets, but a continuation of an art which he declares to
+be lost. There are several old weavers who preserve in themselves all
+the old and good of the best days of blanket weaving. They use native
+dyes, native wool,--with bayeta when they can get it,--and they spin
+their wool to a tension that makes it as durable as fine steel. They
+weave with care, and after the old fashions, following the ancient
+shapes and designs, and produce blankets that are as good as any that
+were ever made in the palmiest days of the art. Such blankets take
+long in weaving, and are both rare and expensive. I have just had one
+of these fine blankets made (January, 1903), and in every sense of the
+word it is equal to any old blanket I ever saw.
+
+The common blankets and the extra common are sold by the pound, the
+price, of course, varying, and of late years steadily increasing.
+Half-fancy blankets are generally sold by the piece, and vary in price
+according to the harmony of the colors, the fineness of the weave, and
+the striking characteristics of the design. This is also true of native
+wool fancy, the price being determined by the Indian according to her
+notions of the length of the purchaser's purse. On the other hand,
+Germantown yarn having a fixed purchasable price, the blankets made
+from it are to be bought by the pound.
+
+These remarks, necessarily, refer to the original purchases from the
+Indian. There are no general rules of purchase price followed by
+traders, dealers, or retail salesmen.
+
+In the original colors, as I have already shown, there are white,
+brown, gray, and black, the last rather a grayish-black, or, better
+still, as Matthews describes it, rusty. He also says: "They still
+employ to a great extent their native dyes of yellow, reddish, and
+black. There is good evidence that they formerly had a blue dye;
+but indigo, originally introduced, I think, by the Mexicans, has
+susperseded this. If they, in former days, had a native blue and a
+native yellow, they must also, of course, have had a green, and they
+now make green of their native yellow and indigo, the latter being the
+only imported dye-stuff I have ever seen in use among them.... The
+brilliant red figures in their finer blankets were, a few years ago,
+made entirely of bayeta, and this material is still (1881) largely
+used. Bayeta is a bright scarlet cloth with a long nap, much finer in
+appearance than the scarlet strouding which forms such an important
+article in the Indian trade of the North."
+
+This bayeta or baize was unravelled, and the Indian often retwisted the
+warp to make it firmer than originally, and then rewove it into his
+incomparable blankets.
+
+From information mainly gained by Mr. G. H. Pepper, of the American
+Museum of Natural History, during his three years' sojourn with the
+Navahoes as head of the Hyde Exploring Expedition, I present the
+following accounts of their native dyes. From the earliest days the
+Navahoes have been expert dyers, their colors being black, brick-red,
+russet, blue, yellow, and a greenish-yellow akin to the shade known
+as old gold. To make the black dye three ingredients are used; viz.,
+yellow ochre, pinion gum, and the leaves and twigs of the aromatic
+sumac (_Rhus aromatica_). The ochre is pulverized and roasted until it
+becomes a light brown, when it is removed from the fire and mixed with
+an equal amount of pinion gum. This mixture is then placed on the fire,
+and as the roasting continues it first becomes mushy, then drier and
+darker, until nothing but a fine black powder is left. In the meantime
+the sumac leaves and twigs are being boiled, five or six hours being
+required to fully extract the juices. When both are somewhat cooled
+they are mixed, and almost immediately a rich bluish-black fluid is
+formed.
+
+For yellow dye the tops of a flowering weed (_Bigelovia graveolens_)
+are boiled for several hours until the liquid assumes a deep yellow
+color. As soon as the dyer deems the extraction of the color juices
+nearly complete, she takes some native alum (_almogen_) and heats it
+over the fire, and, when it becomes pasty, gradually adds it to the
+boiling decoction, which slowly becomes of the required yellow color.
+
+The brick-red dye is extracted from the bark and roots of the sumac,
+and ground black alder bark, with the ashes of the juniper as a
+mordant. She now immerses the wool and allows it to remain in the dye
+from half an hour to an hour.
+
+Whence come the designs incorporated by these simple weavers into their
+blankets, sashes, and dresses? In this, as in basketry and pottery,
+the answer is found in nature. Indeed, many of their textile designs
+suggest a derivation from basketry ornamentation (which originally came
+from nature), "as the angular, curveless figures of interlaying plaits
+predominate, and the principal subjects are the same--conventional
+devices representing clouds, stars, lightning, the rainbow, and
+emblems of the deities. But these simple forms are produced in endless
+combination and often in brilliant, kaleidoscopic grouping, presenting
+broad effects of scarlet and black, of green, yellow, and blue upon
+scarlet, and wide ranges of color skilfully blended upon a ground of
+white. The centre of the fabric is frequently occupied with tessellated
+or lozenge patterns of multi-colored sides, or divided into panels of
+contrasting colors in which different designs appear; some display
+symmetric zigzags, converging and spreading throughout their length; in
+others, bands of high color are defined by zones of neutral tints, or
+parted by thin, bright lines into a checkered mosaic, and in many only
+the most subdued shades appear. Fine effects are obtained by using a
+soft, gray wool in its natural state, to form the body of the fabric in
+solid color, upon which figures in orange and scarlet are introduced;
+also in those woven in narrow stripes of black and deep blue, having
+the borders relieved in bright tinted meanders along the sides and
+ends, or with a central colored figure in the dark body, with the
+design repeated in a diagonal panel at each corner.
+
+"The greatest charm, however, of these primitive fabrics, is the
+unrestrained freedom shown by the weaver in her treatment of primitive
+conventions. To the checkered emblem of the rainbow she adds sweeping
+rays of color, typifying sunbeams; below the many-angled cloud group,
+she inserts random pencil lines of rain; or she softens the rigid
+meander, signifying lightning, with graceful interlacing, and shaded
+tints. Not confining herself alone to these traditional devices, she
+invents her own methods to introduce curious, realistic figures of
+common objects,--her grass brush, wooden weaving fork, a stalk of corn,
+a bow, an arrow, or a plume of feathers from a dancer's mask. Thus,
+although the same characteristic styles of weaving and decoration
+are general, yet none of the larger designs are ever reproduced with
+mechanical exactness; each fabric carries some distinct variation, some
+suggestion of the occasion of its making, woven into form as the fancy
+arose."
+
+I have thus quoted from an unpublished manuscript of one of the
+greatest Navaho authorities of the United States--Mr. A. M. Stephen--in
+order to confirm my own oft-repeated and sometimes challenged
+statements that the Navaho weaver finds in nature her designs, and that
+in most of her better blankets there is woven "some suggestion of the
+occasion of its making."
+
+This imitative faculty is, _par excellence_, the controlling force in
+aboriginal decoration so far as I know the Amerind of the Southwest.
+
+With many of the younger women, submission to the imitative faculty in
+weaving is becoming an injury instead of a blessing. Instead of looking
+to nature for their models, or finding pleasure in the religious
+symbolism of the older weavers, they have sunk into a lazy, apathetic
+disregard, and they slavishly and carelessly imitate the work of their
+elders. This is growingly true, I am sorry to say, with both basket
+makers and blanket weavers. On my recent trips I have come in contact
+with many fair specimens, both in basketry and blanketry, and when I
+have asked for an explanation of the design the reply has been: "Me no
+sabe! I make 'em all same old basket, or all same old Navaho blanket."
+Here is perversion of the true imitative faculty which sought its pure
+and original inspiration from nature.
+
+It will not be out of place here to correct a few general
+misapprehensions in regard to the older and more valuable Navaho
+blankets. These erroneous ideas are partly the result of the
+misstatements of an individual who sought thereby to enhance the value
+of his own collection.
+
+It is true that good bayeta blankets are comparatively rare, but they
+are far more common than he would have his readers believe. The word
+"bayeta" is nothing but the simple Spanish for the English baize, and
+is spelled bayeta, and not "balleta" or "vayeta." It is a bright red
+baize with a long nap, made especially in England for Spanish trade
+(not Turkish, as this "expert" claims), and by the Spanish and Mexicans
+sold to the Indians. Up to as late as 1893 bayeta blankets were being
+made plentifully. Since then comparatively few have been made. The
+bayeta was a regular article of commerce, and could be purchased at any
+good wholesale house in New York. It was generally sold by the rod,
+and not by the pound. The duty now is so high that its importation is
+practically prohibited, it being, I believe, about sixty per cent. And
+yet I am personally acquainted with several weavers who will imitate
+perfectly, in bayeta, any blanket ever woven, and that the native dyes
+for other colors will be used. We are told that an Indian woman will
+not take the time to weave blankets such as were made in the olden
+time. I have several that took nine, twelve, and thirteen months to
+make, and if the pay is good enough any weaver will work on a blanket
+a year, or even two years, if necessary. The length of time makes no
+difference, as several traders in Indian blankets can vouch. Indeed,
+it would be quite possible to obtain the perfect reproduction of any
+blanket in existence, which would be satisfactory to any board of
+genuine experts, the only differences between the new and the ancient
+blankets being those inseparable from newness and age.
+
+While bayeta blankets are not common by any means, they aggregate many
+scores in the mass, and are to be found in many collections, both East
+and West. It is a difficult matter to even suggest in a photograph or
+an engraving any idea of the beauty and charm of one of these old
+Navaho blankets.
+
+[Illustration: AN AGED NAVAHO AND HER HOGAN.]
+
+[Illustration: NAVAHO FAMILY AND HOGAN IN THE PAINTED DESERT.]
+
+It will be observed that I have written as if the major portion of
+the weaving of Navaho blankets was done by the women. Dr. Matthews,
+however, writing in or before 1881, says that "there are ... a few men
+who practise the textile art, and among them are to be found the best
+artisans of the tribe." Of these men but one or two are now alive, if
+any, and I have seen one only who still does the weaving.
+
+In late years a few Navaho weavers have invented a method of weaving
+a blanket both sides of which are different. The Salish stock of
+Indians make baskets the designs of which on the inside are different
+from those on the outside, but this is done by a simple process of
+imbrication, easy to understand, which affords no key to a solution of
+the double-faced Navaho blanket. I have purchased two or three such
+blankets, but as yet have not found a weaver who would show me the
+process of weaving. Dr. Matthews thinks this new invention cannot date
+farther back than 1893, as prior to that time Mr. Thomas V. Keam, the
+oldest trader with the Navahoes, had never seen one. Yet one collector
+declares he had one as far back as fifteen years ago.
+
+In addition to the products of the vertical loom the Navaho and also
+the Pueblo women weave a variety of smaller articles of wear, all of
+which are remarkable for their strength and durability as well as for
+their striking designs.
+
+
+
+
+CHAPTER XI
+
+THE WALLAPAIS
+
+
+It is hard to conceive of a people, numbering nearly a thousand souls,
+lodged within the borders of the United States, of whom nothing has
+been written. The only references to the Wallapais are to be found in
+the casual remarks of travellers or soldiers, and later, the agent's
+reports to the Commissioner of Indian Affairs. Perhaps the earliest
+reference to them is in Padre Garcés' Diary, where, in describing the
+Mohaves, he says the Wallapais (spelling the name Jaguallapais) are
+their enemies on the east. Then, on leaving the Mohaves and journeying
+east, he himself reaches the tribe in the neighborhood of where the
+town of Kingman now stands. Six miles northwest of Kingman are located
+Beale's Springs, which pour forth the best supply of water in the whole
+region; hence it was natural that the Wallapais should have established
+their homes near it. In the Wallapai Origin Legend the story of their
+dispersion to this region is told. The Wallapai Mountains are close by,
+a few miles to the southeast, and from the pines of these mountains
+they get their name; "Wal-la," tall pine; "pai," people,--the people of
+the tall pine.[6]
+
+[6] There are several other fair springs in the vicinity, chiefly
+Johnson's to the north of Kingman, and Gentile Springs, below the pass
+through which the Santa Fé railway enters Sacramento Valley.
+
+Garcés says the people received him hospitably and "conducted
+themselves with me as comported with the affection that I had shown
+toward them." Their dress was antelope skins and "some shirts of Moki,"
+doubtless the cotton woven shirts of these primitive weavers.
+
+Lieutenant Ives, in his interesting report of his early explorations
+in this region, describes the Wallapais in Peach Springs and Diamond
+Canyons, another of their favored locations, and Captain Bourke in his
+"On the Border with Crook" makes passing mention of them.
+
+On January 4, 1883, President Arthur decreed the following as their
+reservation:--
+
+ "It is hereby ordered that the following-described tract of country
+ situated in the Territory of Arizona be, and the same is hereby, set
+ aside and reserved for the use and occupancy of the Hualapai Indians,
+ namely: Beginning at a point on the Colorado River five miles eastward
+ of Tinnakah Spring; thence south twenty miles to crest of high mesa;
+ thence south forty degrees east twenty-five miles to a point of Music
+ Mountains; thence east fifteen miles; thence north fifty degrees east
+ thirty-five miles; thence north thirty miles to the Colorado River;
+ thence along said river to the place of beginning; the southern
+ boundary being at least two miles south of Peach Spring, and the
+ eastern boundary at least two miles east of Pine Spring. All bearings
+ and distances being approximate.
+
+ "CHESTER A. ARTHUR."
+
+Owing to the abundant supply of water at Beale's Springs the settlement
+there naturally became a stopping-place for all travel across that
+portion of Arizona. It was the favorite camping-place of the wagons
+travelling between Fort Mohave and Fort Whipple, near Phœnix.
+Johnson's and Gentile Springs also being in line, and the pass just
+below Kingman leading into the Sacramento Valley being the most natural
+outlet for a railway, the building of the Atlantic and Pacific, by
+which name the section of the great Santa Fé transcontinental system
+which extends from Albuquerque, New Mexico, to Barstow, California, was
+originally known--found the Wallapais and at once put them in contact
+with the outside world and our civilization. Unfortunately the actual
+builders of a railway and their followers do not always represent the
+best elements of our civilization, and the meeting in this case was
+decidedly against the best interests of the Wallapais. Close proximity,
+also, to a border mining town, such as Kingman, has not tended to the
+elevation of the morals or ideals of the Wallapais, and in a short time
+many of those who resided near the railways became known for their
+degradation. The men yielded to the white men's vices and soon inducted
+their women into the same courses, so that for a long period of years
+the name Wallapai seemed to be almost synonymous with drunkenness,
+gambling, wild orgies, and the utmost degradation. In those days it was
+no uncommon sight to see as many as twenty men, women, and children
+lying around drunk in either Kingman or Hackberry, and I have personal
+knowledge of several cases where fathers took their daughters and sold
+them to white men, into a bondage infinitely worse and more degrading
+than slavery.
+
+Of late years this condition has been largely improved. When the
+government schools were established and a field matron sent to work
+with the Wallapais, new elements of our civilization were introduced to
+these unfortunates, and nobly they have responded. With few exceptions
+they are now industrious, sober, honest, and reliable.
+
+The Wallapais are of Yuman stock. In appearance they more nearly
+resemble the Mohaves found at Parker, on the reservation, than any
+other of the peoples in the immediate region. They have the same stout,
+sturdy, fleshy build, heavy faces, and general habits, though in many
+respects they are a different people. They regard the Havasupais as
+their cousins, and the speech of the two peoples is very similar.
+Indeed any person who can speak the one can easily be understood by one
+who speaks the other.
+
+According to their traditions, it was one of the mythical heroes of the
+Wallapais--Pach-i-tha-a-wi--who made the Grand Canyon. There had been a
+big flood and the earth was covered with water. No one could stir but
+Pach-i-tha-a-wi, and he went forth carrying a big knife he had prepared
+of flint, and a large, heavy wooden club. He struck the knife deep
+into the water-covered ground and then smote it deeper and deeper with
+his club. He moved it back and forth as he struck it further into the
+earth, until the canyon was formed through which all the water rushed
+out into the Sea of the Sunset. Then, as the sun shone, the ground
+became hard and solid as we find it to-day.
+
+In physical appearance the Wallapais are a far coarser and heavier
+type than the Navahoes. They are medium in height, small-boned, and
+fat. Their features are heavy and coarse. The nose is flat between the
+eyes and broad at the base, and the nostrils large, denoting good lung
+power and capacity. The septum is very large and heavy. The cheek-bones
+generally are high and prominent, and the chin well rounded, rather
+than square, like that of most of the Navahoes. Their shoulders are
+broad, with head set close in. Seldom is a long-necked man or woman
+seen. The upper lips are full and the under ones thick, with a slight
+droop at the corners. The eyes are large and limpid, brown or black,
+and capable of great seriousness or merry sparklings. The foreheads
+are narrow, rounding off on each side. The heads are round without any
+great fulness of the back regions. Most of them have good teeth, white
+and strong, though the use of white men's coffee, baking powder, and
+other demoralizing foods and drinks, have begun to work appreciable
+injury to them.
+
+The women generally wear their hair banged over the forehead, so that
+the eyebrows are almost covered, and the rest of the hair is cut off
+level with the shoulders, so that a well-combed head of hair falls
+heavily around the whole head, covering the major part of the cheeks
+and sides of the chin. I once made an interesting discovery in regard
+to this almost complete covering up of the face with the hair. I wished
+to make a photograph of a woman I had long known and been friendly
+with. As her eyes and face were scarcely distinguishable, I took the
+liberty of putting back the hair from her cheeks. She arose in anger,
+and for three years refused to speak or meet me. I had given to her the
+most serious insult a man could offer to a Wallapai woman. The hair is
+coarse, thick, and black, though after a shampoo with amole root it
+is silky and glossy. The men tie the "banda" around the forehead and
+seldom wear a hat except when in the towns of the white men.
+
+As a rule both men and women have sweet and soft voices, though a few
+are harsh and forbidding.
+
+The tattoo is common. The work is done with pins, and charcoal is
+rubbed in as the punctures are made. This gives a bluish-black
+appearance which is permanent. They also paint their faces in red,
+yellow, and black. The chief purpose of both tattooing and painting is
+to enhance their beauty, though there are times when the tattooing has
+a distinct significance.
+
+[Illustration: NAVAHO WOMAN ON HORSEBACK.]
+
+[Illustration: THE WINNER OF THE "GALLO" RACE AT TOHATCHI.]
+
+In school the boys and girls are slow but sure in their learning. They
+read, write, spell, and figure with accuracy and speed, and compare
+favorably with white children in the rapidity of their progress. Most
+of the schoolgirls are heavily built and coarse,--indeed, all but two
+children, the daughters of Bi-cha (commonly called Beecher), who are
+slim and slight.
+
+In another chapter I have explained the charge that Wallapai parents
+were unkind, even cruel to their children. That charge can no
+longer be maintained. They are kindness itself, as a rule, and from
+babyhood up the children receive all the care of which the parents
+deem them needful. Some of their babes are as chubby and pretty and
+sweet-tempered as any I have ever seen, and much fun have I had in
+photographing those who were especially attractive to me. One mother
+enjoyed my appreciation of her offspring and was most good-natured in
+yielding to my desire to often photograph her. The little one would
+coo and laugh and kick her little feet and legs in merriment, or go
+to sleep in my or her mother's arms, or even when standing up in her
+wicker cradle. When I hung her up upon the wall she soberly looked at
+me, but made no demonstration of fear. Her mother, however, looked to
+see what I was doing. I bade her gaze upon her child, and the merry
+laugh she gave would have been an astonishment to those who regard the
+Indian as dull, stolid, expressionless.
+
+Indeed one of the most laughing merry sprites it has ever been my good
+fortune to know is a Wallapai maiden of some eighteen years. Seldom is
+she seen any other way than smiling or cheerily laughing. She is a
+perfect witch for mischief and practical jokes, and is never so happy
+as when she can perpetrate one upon a white man whom she can trust.
+In that word "trust" lies the whole key to the demeanor of an Indian,
+either man, woman, or child, towards a white person. If you are trusted
+the whole inner life is left open as a clear page; if not, the book is
+closed, locked, sealed, and the key thrown away.
+
+I had long wished to photograph the Wallapais, but they had always
+objected. When I arrived at Kingman I sent Pu-chil-ow-a, the
+interpreter and policeman, to call a powwow. I sent an express
+invitation to the chiefs, Serum, Leve-leve, Sus-quat-i-mi, and
+Qua-su-la. Serum was away at Mineral Park with a band of Wallapais
+whose services he farms out to the mine owners, Leve-leve was sick and
+not expected to live, but Sus-quat-i-mi and Quasula would come.
+
+We were permitted to use the schoolhouse, and just about sunset I was
+busily engaged when there came a loud rap at the door. I hastened to
+open it, and there stood a dignified, well-built, slightly bearded,
+neatly dressed man, who smiled and bowed with dignity and courtesy. He
+wore a cap, and at first sight looked more like a retired sea-captain
+than anything, so I responded to his bow with the question as to what
+did I owe the honor of his visit.
+
+"Why, you sent for me!" he replied.
+
+"I sent for you? When?"
+
+Then he heartily laughed and exclaimed: "You no sapogi me? I'm
+Sus-quat-i-mi, Wallapai Charley."
+
+To say I was surprised was to put it mildly.
+
+Later on Quasula, Big Water (Ha-jiv-a-ha), Eagle Feather
+(Sa-ka-lo-ka), Acorn Flour (Ā-tī-na), Coyote Eating Fish-gut
+(Ka-ha-cha-va), and other leading men came, and we had quite an
+interesting meeting. I stated to them my object in coming: "There are
+many of your white brothers who live between the Great Waters of the
+Sunrise and Sunset who wish to know more of their red-faced brothers
+of the Painted Desert. I have come for years among you to find out
+and to tell them. When I speak of Quasula they ask me to tell what he
+looks like, and I tell them as well as I can, but if I could show them
+a sun-picture they would know so much better than my words make clear.
+So I wish you no longer to be as children and babes. I have made the
+sun-pictures of Navahoes, Hopis, Havasupais, Apaches, Pimas, Acomas,
+Paiutis, and others; why should I not make yours?"
+
+When they presented their superstitions, I reasoned against them, and
+finally Quasula settled the whole matter in my favor by rising and
+saying with great dignity: "We have heard our brother with the white
+face and black beard. He speaks in one way,--not in two ways at once.
+His words breathe truth. We need not fear the sun-picture. I will go
+to him to-morrow and he shall make as many sun-pictures of me and
+my family as he desires. I want him to be able to tell to our white
+brothers who live by the Sunrise Sea all he has learned of us. We are a
+poor, ignorant people, we are few and do not know much. The white men
+are many and they know as much as they are many. Let them send more
+people to teach us and our children and we will gladly welcome them.
+Some of our people have been bad. Bad white men have made them worse.
+We want the bad men to be kept away, but we will welcome good white
+men, and our children shall learn from them and be wise."
+
+Then Sus-quat-i-mi arose, and in heavy and somewhat pompous speech
+said: "Many years ago our white brother made my sun-picture at Peach
+Springs. He has eaten tunas, mescal, pinion nuts, and corn at my hawa.
+We have slept side by side under the same stars, and the same wind has
+played with his beard and my hair. I know him. He knows me. His words
+are straight. When he made my sun-picture he said it would do me no
+harm, and here I am, after several snows, and I am as well as ever. He
+shall make more sun-pictures of me to-morrow, and I will sing for him
+and dance the war-dance of my people."
+
+Big Water and the others followed and my aim was accomplished. Next
+morning we set forth,--Puchilowa, my friend and photographer, Mr. C.
+C. Pierce, of Los Angeles, and myself,--laden down with four cameras
+and an abundance of plates and films. We succeeded in getting many
+photographs, some of which are here reproduced. But at one camp, an old
+woman, the grandmother, doubtless, of two children left in her care,
+refused to be pictured. She covered herself up and bade the children
+hide their faces, but their curiosity overcame their fears and they
+were "caught."
+
+Poor old Leve-leve and his wife were found, both of them nearly blind,
+in their miserable hawa, a mile or so from Kingman. I had some useful
+medicament for their eyes, and although it hurt dreadfully, they both
+patiently bore the pain while I gave their eyes treatment. By the side
+of the old man was his gourd rattle, which the shaman had left to
+help him drive away sickness, and for hours the old man sat quietly
+singing and rattling, endeavoring to get rid of the evil powers that
+were cursing him. While I made a picture of him in the dark hut, his
+wife went into an inner room and soon returned clad in an elaborately
+fringed apron of buckskin. This was her ceremonial costume, made by
+Leve-leve for her as the mother of the tribe, when she led the annual
+dance of thanksgiving for the corn and melon harvest.
+
+Sus-quat-i-mi was as good as his word, and I not only secured some
+excellent photographs of him, but he sang for me into the graphophone
+some of his ceremonial songs.
+
+The Wallapais' war-song is a stirring and exciting one, and it conveys
+us back to the days when their primitive weapons were in use. After
+an incitation to anger against the foe it bids the warriors "get
+rocks and tie them up in buckskins; make of them fierce and deadly
+battle-hammers, with which smite and kill your foes. Take the horns
+of the buck and sharpen them, and with them seek the hearts of your
+enemies with blows skilful and strong."
+
+Puchilowa sang for me the Wallapai song on the death of their chiefs.
+It is a weird, mournful melody, which, however, I have not yet had
+time and opportunity to transcribe from the graphophone. It says: "Our
+chief, our father, our friend, is dead. His voice is silent, his tread
+is silent. Come together, ye his friends, and cry about with sorrow.
+Burn up his body that his spirit may go to the world of spirits. Burn
+up his house that his spirit may not long to stay around. Burn up all
+his possessions that they may be with him in the spirit world. Then
+let no one to whom he belonged stay near the place where he died. Move
+away, that his spirit may feel nothing to keep him to the earth."
+
+Hence it will be seen that the Wallapai is naturally a believer in
+cremation. Indeed he still practises the burning of his dead, except
+where white influences are brought to bear. These influences are not
+altogether a perfect good. There is no harm in burning the dead, but,
+unfortunately, the general Indian belief is that the goods of the
+deceased, his horses, his guns, his clothes,--indeed, all his personal
+possessions, and the gifts of his friends,--should also be burned to
+accompany him to the spirit world. If this destruction of valuable
+property could be arrested without interfering with the corporeal
+cremation, it would be a good thing.
+
+The thanksgiving song for harvest, though purely Indian, is a much more
+cheerful melody. Puchilowa gave me the words, as well as sang the song
+in the graphophone, but he was unable to tell what the words meant.
+"The old Indians gave me this song long time ago. I sing it all 'a time
+at harvest. I no sapogi (understand) what it means."
+
+    "Ho si a ya ma,
+    In ya a sonk a kīt a,
+    In ya va va vam
+    Ho si a ya ma
+    In ya ha sak a kīt a,"
+
+etc., _ad infinitum_.
+
+There are three native policemen, engaged by the Indian department,
+among the Wallapais,--Puchilowa, (Jim Fielding), at Truxton;
+Su-jin´-i-mi (Indian Jack), at Kingman; and Wa-wa-ti´-chi-mi, at
+Chloride. Each receives ten dollars per month for his services. It was
+the former who acted as interpreter during my last visit.
+
+I had just finished making the photographs of Quasula and one or two
+others, when an old woman and her husband came in from the desert. As
+he sat waiting for me to photograph him, he took some prickly pears
+from his bundle and began to eat them. I had often seen tourists from
+the East fill their fingers with the almost invisible and countless
+spines of the prickly pear, so I asked At-e-e how he gathered them.
+Picking up a stick, he sharpened one end, thrust it into his fruit,
+and, as if it were still on the tree, chopped it off with his knife.
+Now, still holding it on the stick, he peeled it and then handed it
+to me to eat. It is a slightly sweet and acid fruit, dainty enough in
+flavor, but so crowded with annoying small seeds as not to pay for the
+trouble of separating them.
+
+Elsewhere I have described the method of making fire with the drill.
+While talking with Atee, to whom I had given some tobacco which he
+twisted into a cigarette, he suddenly asked me for a match. I said I
+would give him a boxful if he would make a fire without a match. In
+a minute he set to work. He borrowed the walking cane of Puchilowa,
+which had just the right kind of end to it, and then, getting a piece
+of softer, half-rotten but very dry wood, he bored a small hole in it.
+Now, taking the stick, he placed the end of it into the hole, and then,
+rubbing the stick between his hands, he made it revolve so rapidly that
+in a minute or less a slight smoke could be seen in the hole where the
+end of the stick was revolving. Stopping for just a moment, he got some
+dry punk and put it into the hole and around the end of the stick and
+began to twirl it again, at the same time gently blowing on the punk.
+In less time than it takes me to write it he had got a spark. This he
+blew gently until it became two, or three and more, and then with a
+few pieces of shredded cedar bark he picked up the sparks, blew them
+more and more until the bark was ignited, and in five minutes he had a
+good camp-fire.
+
+Mescal is one of the chief native foods of both Wallapais and
+Havasupais. They call it vi-yal. It is made in winter, when the plant
+is fullest of moisture. It is a species of cactus that is treated as
+follows: A sharp stick is thrust into the plant to see if it is soft
+and moist enough. Then the outer leaves are cut off until the white,
+pulpy, and fibrous masses inside are exposed. This is the part used. It
+is cooked in large pits, ten or more feet in diameter. A hole is dug in
+the ground, or better still, in a mass of rocky débris. Plenty of wood
+is laid in the hole, and this covered over with small pieces of rock
+upon which the material to be cooked is placed four or five feet high.
+This, in turn, is also covered with small stones, grass, and dirt to
+keep in the heat. The wood is then fired and allowed to burn for two or
+more days. Then the dirt and grass are taken off, and if the mass has
+cooked brown it is removed, piled upon flat rocks, and then pounded by
+the women into big flat sheets, three or four feet wide and twice as
+long. Exposure in the sun rapidly dries it, when it is folded up into
+two or three feet lengths, taken home, and stored for winter use.
+
+Sometimes the mescal is pounded and eaten raw, and again it is pounded,
+soaked in plenty of water, partially fermented, and the liquor used as
+a drink.
+
+The fruit of the tuna (a-te-e) is sometimes pounded and rolled into a
+large mass, dried, and put away for future use. Thus prepared it will
+keep for a long time, very often being brought out a year after, when
+the new crop is nearly ripe.
+
+Other natural vegetable foods of the Wallapais are a black grass seed
+(a-gua-va), white grass seed (i-eh-la), the acorn and the pinion nut
+(o-co-o).
+
+The shamans and others sometimes take the jimson-weed
+(smal-a-ga-to´-a), pound it up, soak it, and drink the decoction. It
+is a frightful drink, producing results worse than whiskey. For a time
+the debauchee sees visions and dreams dreams, then he becomes crazy
+and frantic, and then, exhausted, tosses in a quieter delirium until
+restored to his senses, to be nervously racked for days afterwards.
+The Havasupais are so bitter against its use that their children are
+brought up to regard it as one of the most dangerous and evil of plants.
+
+Until Miss Calfee, of the Indian Association, was sent to work among
+the Wallapais, they had so entirely neglected the art of basket weaving
+as to let it almost entirely die out amongst them. By her endeavors,
+however, it has been resuscitated, and now there are quite a number
+of fairly good Wallapai baskets made. The inordinate love of bright
+colors manifested by the average white tourist--note I say tourist,
+and not Indian--is so completely perverting the taste of the Wallapais
+as to render it almost impossible to buy a basket which contains only
+the primitive colors. These are mainly the white of the willow and the
+black of the martynia. A straw-color, a yellow, and a red are also
+native with them, the dyes being vegetable and mineral secured from
+plants, roots, and rocks close at hand. Some of the younger girls
+have set themselves to learn the art, and one of them is already most
+successful. She is a bright and cheerful maiden, and the basket she
+holds in her lap is of her own manufacture. The design is worked out
+in martynia. It represents the plateaus and valleys of her home, and
+the inverted pyramid is the tornado or cyclone. It is her prayer to
+Those Above to keep the cyclone in the centre of the plateaus so that
+no injury may be done to her parents' corn-fields, melon-patches, and
+peach-trees which are in the canyon depths.
+
+The Wallapais have had the same trouble about the white man seizing the
+best land on their reservation that most other tribes have been subject
+to. When the reserve was set apart by executive order a man named
+Spencer was living on land included therein, and he claimed two of the
+finest of the springs, one, that of Mattaweditita, being their most
+sacred of places. He was soon murdered, whether by Indians or whites I
+am unable to say, and no one occupied these springs until a man named
+W. F. Grounds, regardless of the executive order, took possession of,
+and claimed, Mattaweditita to the exclusion of the Wallapais. This he
+sold to a man named J. W. Munn. Later he and Munn had quarrels about
+it and both claimed it. Then the Indian Agent interfered, and, finding
+that the Indians had always claimed it as their own, that it was on
+their reserve, and that they actually wished to continue to cultivate
+it, he ordered both men to leave. Grounds had about seventy-five
+head of cattle and Munn had a garden. The latter vacated quietly,
+but Grounds brought back his cattle after they were removed. In the
+meantime the Indians had planted their gardens, and when the cattle
+came in their crops were speedily demolished. Again the cattle were
+removed and again brought back. About this time some one generously
+gave to the Indians, or left where they could be picked up, some
+melons or cucumbers or both, of which fourteen of the Wallapais living
+in Mattaweditita Canyon partook. Of the fourteen, thirteen sickened
+and died. Of course there was no way of fastening this dastardly and
+cowardly crime upon any one, but whites as well as Indians are pretty
+generally agreed as to who was its perpetrator.
+
+The few remaining Indians were now given wire to fence in the canyon,
+but the old animals of Grounds' herds pushed the wires down in their
+eagerness to get to and eat the Indians' wheat. The trails were now
+fenced, and this proved an effectual bar. Later this exemplary white
+man turned a band of saddle horses into an Indian's garden on the
+reservation for pasturage. This brought upon him an order of exclusion
+from the reservation and a command to entirely remove his stock within
+a year. Whether this has been done or not I am unable to say, although
+the Department at Washington confirmed the order and required that it
+be done.
+
+During all this squabbling it can well be imagined how the crops of the
+Indian suffers; but what must be his conception of white men, their
+government, and their justice?
+
+
+
+
+CHAPTER XII
+
+THE ADVENT OF THE WALLAPAIS
+
+
+In the days of the long ago, when the world was young, there emerged
+from Shi-pá-pu two gods, who had come from the underworld, named
+To-cho-pa and Ho-ko-ma-ta. When these brothers first stood upon the
+surface of the earth, they found it impossible to move around, as the
+sky was pressed down close to the ground. They decided that, as they
+wished to remain upon the earth, they must push the sky up into place.
+Accordingly, they pushed it up as high as they could with their hands,
+and then got long sticks and raised it still higher, after which they
+cut down trees and pushed it up higher still, and then, climbing the
+mountains, they forced it up to its present position, where it is out
+of reach of all human kind, and incapable of doing them any injury.
+
+While they were busy with their labors, another mythical hero appeared
+on the scene, on the north side of the Grand Canyon, not far from the
+canyon that is now known as Eldorado Canyon. Those were the "days of
+the old," when the animals had speech even as men, and in many things
+were wiser than men. The Coyote travelled much and knew many things,
+and he became the companion of this early-day man, and taught him of
+his wisdom. This gave the early man his name, Ka-that-a-ka-na-ve, which
+means "Told or Taught by the Coyote."
+
+[Illustration: A WALLAPAI, MAKING A MEAL ON THE FRUIT OF THE TUNA, OR
+PRICKLY PEAR.]
+
+[Illustration: WALLAPAI MAIDEN AND PRAYER BASKET.]
+
+For long they lived together, until the man began to grow lonesome.
+He no longer listened to the speech of the Coyote, and that made the
+animal sad. He wondered what could be done to bring comfort to his
+human friend, and at length suggested that he consult Those Above.
+Kathat-a-kanave was lonesome because there were none others of his kind
+to talk to. He longed for human beings, so, accepting the advice of the
+Coyote, he retired to where he could speak freely to Those Above of
+his longings and desires. He was listened to with attention, and there
+told that nothing was easier than that other men, with women, should
+be sent upon the earth. "Build a stone hawa--stone house--not far from
+Eldorado Canyon, and then go down to where the waters flow and cut from
+the banks a number of canes or sticks. Cut many, and of six kinds.
+Long thick sticks and long thin sticks; medium-sized thick sticks and
+medium-sized thin sticks; short thick sticks and short thin sticks. Lay
+these out carefully and evenly in the stone hawa, and when the darkest
+hour of the night comes, the Powers of the Above will change them into
+human beings. But, beware, lest any sound is made. No voice must speak,
+or the power will cease to work."
+
+Gladly Kathat-a-kanave returned to the stone house, and with a hearty
+good-will he cut many canes or sticks. He carried them to the house,
+and laid them out as he had been directed, all the time accompanied
+by the Coyote, who rejoiced to see his friend so cheerful and happy.
+Kathat-a-kanave told Coyote what was to occur, and Coyote rejoiced
+in the wonderful event that was about to take place. When all was
+ready Kathat-a-kanave was so wearied with his arduous labors that he
+retired to lie down and sleep, and bade Coyote watch and be especially
+mindful that no sound of any kind whatever issued from his lips.
+Coyote solemnly pledged himself to observe the commands,--he would
+not cease from watching, and not a sound should be uttered. Feeling
+secure in these promises, Kathat-a-kanave stretched out and was soon
+sound asleep. Carefully Coyote watched. Darker grew the night. No
+sound except the far-away twho! twho! of the owl disturbed the perfect
+stillness. Suddenly the sticks began to move. In the pitch blackness
+of the house interior, Coyote could not see the actual change, the
+sudden appearing of feet and legs and hands and arms and head, and the
+uprising of the sticks into perfect men and women, but in a few moments
+he had to stand aside, as a torrent of men, women, and children poured
+out of the doorway. Without a word, but thrilled even to the tip of
+his tail with delight, he examined men, women, youths, maidens, boys,
+girls, and found them all beautifully formed and physically perfect.
+Still they came through the door. Several times he found himself about
+to shout for joy, but managed to restrain his feelings. More came, and
+as they looked around them on the wonderful world to which they had
+come from nothingness, and expressed their astonishment (for they were
+able to speak from the first moment), Coyote became wild with joy and
+could resist the inward pressure no longer. He began to talk to the
+new people, and to laugh and dance and shout and bark and yelp, in the
+sheer exuberance of his delight. How happy he was!
+
+Then there came an ominous stillness. The movements from inside the
+house ceased; no more humans appeared at the doorway. Almost frozen
+with terror, Coyote realized what he had done. The charm had ceased.
+Those Above were angry at his disobedience to their commands.
+
+When Kathat-a-kanave awoke he was delighted to see the noble human
+beings Those Above had sent to him, but when he entered the hawa his
+delight was changed to anger. There were hundreds more sticks to
+which no life had been given. Infuriated, he turned upon Coyote and
+reproached him with bitter words for failing to observe his injunction,
+and then, with fierce anger, he kicked him and bade him begone! His
+tail between his legs, his head bowed, and with slinking demeanor,
+Coyote disappeared, and that is the reason all coyotes are now so
+cowardly, and never appear in the presence of mankind without skulking
+and fear.
+
+As soon as they had become a little used to being on the earth,
+Kathat-a-kanave called his people together and informed them that
+he must lead them to their future home. They came down Eldorado
+Canyon, and then crossed Hackataia (the Grand Canyon) and reached
+a small but picturesque canyon on the Wallapai reservation, called
+Mat-ta-wed-it-i-ta. This is their "Garden of Eden." Here a spring of
+water supplies nearly a hundred miners' inches of water, and there are
+about a hundred acres of good farming land, lying in such a position
+that it can well be irrigated from this spring. On the other side
+of the canyon is a cave about a hundred feet wide at its mouth, and
+perched fully half a thousand feet above the valley.
+
+Now Kathat-a-kanave disappears in some variants of the story, and
+Hokomata and Tochopa take his place at Mattaweditita. The latter is
+ever the hero. He gave the people seeds of corn, pumpkins, melons,
+beans, etc., and showed them how to plant and irrigate them. In the
+meantime they had been taught how to live on grass seeds, the fruit
+of the tuna (prickly pear), and mescal, and how to slay the deer,
+antelope, turkey, jack-rabbit, cottontail, and squirrel.
+
+When the crops came Tochopa counselled them not to eat any of
+the product except such as could be eaten without destroying the
+seeds,--the melons and pumpkins,--so that when planting time came they
+had an abundance. When the next harvest was ripe the crops were large,
+and after picking out the best for seeds, some were stored away in the
+cave as a reserve and the remainder eaten. As the years went on they
+increased in numbers and strength. Tochopa was ever their good friend
+and guide. He taught them how to dance and smoke and rattle when they
+became sick; he gave them _toholwa_--the sweat-house--to cure them
+of all evil; he taught the women how to make pottery, baskets, and
+blankets woven from the dressed skins of rabbits. The men he taught
+how to dress buckskin, and hunt and trap all kinds of animals good for
+food. Thus they came almost to worship him and be ever singing his
+praises. This made Hokomata angry. He went away and sulked for days at
+a time. In his solitude he evidently thought out a plan for wreaking
+his jealous fury upon Tochopa and those who were so fond of him. There
+was one family, the head of which was inclined to be quarrelsome, and
+Hokomata went and made special friends with him. He taught the children
+how to make pellets of clay, and put them on the end of sticks and then
+shoot them. Soon he showed them how to make a dart, then a bow and
+arrow, and later how to take the horn of a deer, put it in the fire
+until it was softened so that it could be moulded to a sharp point.
+This made a dangerous dagger. Finally he wrapped buckskin around a
+heavy stone, and put a handle to it, thus making a war-club; took a
+rock and made a battle-hammer of it; and still another, the edge of
+which he sharpened so that a battle-axe was provided. In the meantime
+he had been stealthily instilling into the hearts of his friends the
+feelings of hatred and jealousy that possessed him. He taught the
+children to shoot the mud pellets at the children of other families.
+He supplied the youths with slings, and bows and arrows, and soon
+stones and arrows were shot at unoffending workers. Protestations and
+quarrels ensued, the fathers and mothers of the hurt children being
+angry. Hokomata urged his friends to defend their children, and they
+took their clubs, battle-hammers and axes, and fell upon those who
+complained. Thus discord and hatred reigned, and soon the two sides
+were involved in petty war. Tochopa saw Hokomata's movements with
+horror and dread. He could not understand why he should do these
+terrible things. Yet when the people came to him with their complaints
+he felt he must sympathize with them. The trouble grew the greater
+the population became, until at last it was unbearable. Then Tochopa
+determined on stern measures. Stealthily he laid his plan before the
+heads of the families. Each was to leave the canyon, under the pretext
+of going hunting, gathering pinion nuts, grass seeds, or mescal, and go
+in different directions. Then at a certain time they were all to gather
+at a given spot, and there provide themselves with weapons. Everything
+was done as he had planned, the quarrellers--the Wha-jes--remaining
+behind with Hokomata. Then, one night, the whole band, well armed,
+returned stealthily to the canyon and fell upon the quarrellers. Many
+were slain outright, and all the remainder driven from the home they
+had cursed. Not one was allowed to remain. Thus the Wha-jes became
+a separate people. White men to-day call them Apaches, but they are
+really the Wha-jes, the descendants of the quarrelsome people the
+Wallapais drove out of Mattaweditita Canyon.
+
+Hokomata was furious. He was conquered, but led his people to settle
+not far away, and many times they returned to the canyon and endeavored
+to kill all they could. Thus warfare became common. The spear was
+invented,--a long stick with a sharpened point of flint. Sometimes
+the Wha-jes would come in large numbers, when many of the men were
+away hunting. Then all the attacked would flee to the cave before
+mentioned--which they still call Kathat-a-kanave's Nyu-wa (Cave
+House)--where they built an outer wall of fortification, and farther
+back still another. Several times the outer wall was stormed and taken,
+but never could the Wha-jes penetrate to the inner part of the cave, so
+to this day it is termed Wa-ha-vo,--the place that is impregnable.
+
+After many generations had passed, Hokomata saw it was no use keeping
+his people near the canyon; they could never capture it, and they had
+lost all desire to become again part of the original people, so he led
+them away to the southeast, beyond the San Francisco Mountains, down
+into what is now southern Arizona and New Mexico. Here they settled
+down somewhat and became the Apache race, though they are still
+Wha-jes--quarrellers.
+
+Left to themselves, the families in Mattaweditita increased rapidly,
+until soon there were too many to live in comfort. So Tochopa took
+most of them to Milkweed Canyon, and then he divided the separate
+families and allotted to each his own territory. To the Mohaves he
+gave the western region by the great river; the Paiutis he sent to the
+water springs and pockets of southern Nevada and Utah; the Navahoes
+went east and found the great desert region, where game was plentiful;
+and the Hopis, who were always afraid and timid, built houses like
+Kathat-a-kanave's fortress on the summit of high mountains or mesas.
+The Havasupais started to go with the Hopis, and they camped together
+one night in the depths of the canyon where the blue water flows to
+Hackataia--the Colorado. The following morning when they started to
+resume their journey a child began to cry. This was an omen that
+bade them remain, so that family stayed and became known as the
+Haha-vasu-pai, the people of the Blue Water. Most of the remaining
+families went into the Mountains of the Tall Pine, south of Kingman,
+and thus became known as the pai (people) of the walla (tall pines).
+Here they found plenty of food of all kinds and abundance of game. As
+they increased in numbers they spread out, some going to Milkweed,
+others to Diamond and Peach Springs Canyons, and wherever they could
+find food and water.
+
+Thus was the human race begun and the Wallapais established in their
+home.
+
+When I asked where the white race came from, old Leve-leve scratched
+his head for a moment and then declared that they were made from the
+left-over sticks in Kathat-a-kanave's house.
+
+But the Apaches, under Hokomata, would not leave the various peoples at
+peace. They warred upon them all the time. And that is why the Wallapai
+parents of a later day became accused of cruelty to their children.
+Scattered about, a few here and a few there, they were fit subjects
+for Apache attacks. A code of smoke signals, for warning, was adopted,
+but it was not always possible to prevent surprises. Sometimes the
+father of a family would go hunting and it would not be possible for
+the mother and children to go along. If she were attacked under such
+conditions, what could she do? If she tried to escape, hampered with
+her little ones, they would all be caught and she would have to submit
+to her captors and stand by and see them ruthlessly murdered. So she
+preferred to kill them herself, which she often did by strangling or
+suffocation. Then she might hope to reach the mountains and hide until
+the cover of night gave her an opportunity to escape. This explanation
+has actually been given to me as a statement of fact by some of the
+older women of the tribe.
+
+Sometimes when the Apaches would attempt a raid they would be
+checkmated, the tables turned, and they themselves captured. Then there
+were great rejoicings. A feast was invariably held, at which the scalps
+were exposed on a pole around which the dances were conducted in the
+light of immense fires.
+
+Of late years both Apaches and Wallapais have been taught to bury their
+enmity. Acting upon the suggestion of former agent Ewing, the Wallapai
+chiefs sent a messenger of peace and invitation to the Apache chiefs,
+asking them to come and visit the Wallapais during watermelon and green
+corn time, and be friends as the Great Father at Washington desires.
+Yet the Apaches, though the invitation has been several times repeated,
+have never come. They remember "the days of the years gone by,"--the
+days of murder, rapine, scalpings, and stealings of women. And they
+are afraid that poison, treachery, sudden death, torture perhaps, lurk
+behind the seeming friendliness. Revenge is sweet to an Indian, and the
+Apache cannot conceive that so great a conversion has taken place in
+the Wallapai heart as to lead him to forego his just revenge.
+
+[Illustration: SUSQUATAMI, WALLAPAI WAR CHIEF.]
+
+[Illustration: TUASULA, WALLAPAI CHIEF.]
+
+When first known to the white man they were found inhabiting the region
+they now occupy, including the Wallapai (sometimes spelled Hualapai),
+Yavapai, and Sacramento Valleys. Their chief mountain ranges were the
+Cerbab, Wallapai, Aquarius, and northern portion of Chemehuevi ranges.
+They roamed as far south as Bill Williams' Fork of the Colorado, and
+its branch, the Santa Maria. They then numbered about the same as they
+do now, between six and seven hundred.
+
+In Coues' translation of Garcés' Diary Prof. F. W. Hodge gives other
+forms of spelling the name of the Wallapais, as follows: "Hah-wál-coes,
+Haulapais, Ha-wol-la Pai, Ho-allo-pi, Hualpais, Hualapais, Hualipais,
+Hualopais, Hualpáitch, Hualpas, Hualpias, Huallapais, Hulapais,
+Hwalapai, Jagullapai (after Garcés), Jaguyapay, Jaqualapai,
+Jaguallapai, Tiquillapai, Wallapais, Wil-ha-py-ah."
+
+These and the various names given to the Wallapais show the
+difficulties explorers encounter in endeavoring correctly to spell the
+names they hear. It should never be forgotten that the Amerinds of the
+Southwest speak with quite as great a latitude in pronunciation as is
+found in the wonderfully varied dialects of the English language. To
+make all these different pronunciations conform to a standard American
+method is one part of the grand work of the Geographical Board, a much
+abused but highly necessary public body.
+
+
+
+
+CHAPTER XIII
+
+THE PEOPLE OF THE BLUE WATER AND THEIR HOME
+
+
+Of no people of the Southwest, perhaps, has so much utter nonsense been
+written as of this interesting People of the Blue Water, the _pai_
+(people) of the _vasu_ (blue) _haha_ (water)--the Havasupais. As far as
+we know, Padre Garcés was the first white man to visit them in their
+Cataract Canyon home, and he speaks of his visit in his interesting
+Diary translated and annotated by the lamented Elliott Coues shortly
+before his death.
+
+Captain Sitgreaves, Lieutenant Ives, Captain Palfrey, Major J. W.
+Powell, Lieut. F. H. Cushing, and others in turn visited them, but very
+little was either known or written about them when, over a dozen years
+ago, I was conducted to their marvellously picturesque home by Mr. W.
+W. Bass, the well-known guide of the Grand Canyon.
+
+The journey on that occasion was a remarkable one for me, as, though
+I was fairly well versed in the trails of the Grand Canyon (having
+then descended four of them), I had never seen such a trail as was the
+Topocobya Trail down which we descended late in the evening. Leaving
+our wagon, after sixteen miles' drive through the Kohonino Forest
+from Bass Camp, we packed food, blankets, and cameras on horses and
+burros, and, after two miles of travel in what in Western parlance is
+called a "draw," the real head of the trail was reached. We walked in
+the closing dusk of day to the edge of the precipice and looked off
+to where our guide told us we must shortly be travelling. Far below,
+almost a thousand feet, without the sign of a trail, it seemed as if
+he must be hoaxing us. Soon, however, as we followed him, we found
+ourselves on a rocky shelf, and then began the most stupendous series
+of zigzags I had ever been on. Back and forth we wended, our trail a
+mere scratch on the rocky slope, here descending rugged steps, where a
+misstep meant sure and awful death. Higher and higher the walls rose
+around us; darker and darker grew the night; more weird and awesome the
+wind and weather carved figures sculptured on the sides and summits
+of the walls, and still down we went. At last we reached a vast
+cavernous-like place where Topocobya Spring is located. A small flow of
+water comes from the solid rock, and there we watered our horses and
+filled up our canteens prior to advancing on our seemingly never-ending
+descent. At last we reached the level, and there, lighting a fire, made
+camp and rested before penetrating farther into the deep and mystic
+recesses of the Havasupais. Early in the morning we began the farther
+descent. Mile after mile we traversed, first riding on the dry bed
+of the winter stream, then entering the narrower walls formed by the
+erosion of centuries through first one stratum of rock, then another.
+Now we were riding on a narrow shelf, on one side of which was a high
+wall, and on the other a deep, narrow ravine, in the bottom of which
+the erosive forces have cut a number of holes,--small troughs or bath
+tubs in the sandstone, where during the rainy season pools of delicious
+water may be found. In a short time we were riding up or down literal
+stairways cut in the rock, or rounding "Cape Horns," where we held our
+breath at the dreadful consequences that would ensue were horse or man
+to slip. Entering Rattlesnake Canyon our whole course was on a shelving
+slope of rock, over which even experienced horses tread gingerly. At
+last we came to the bed of the main canyon, and then for five or six
+miles we journeyed on, in the sand or the gravelly wash, for the stream
+that flows through this narrow canyon in storm times has no other law
+than its own wilful force. To-day we ride in one place, to-morrow's
+storm changes everything. After numberless twinings and twistings,
+all of which, however, gave a persistent northwesterly direction to
+our travelling, we came in sight of a score or so of large and fine
+cottonwood trees, whose height far surpassed the smaller mesquite,
+cottonwood, and other trees that line much of the canyon's bed. These
+large trees told us our journey was practically at an end, for here
+begins the outpouring of the numberless springs that make the stream
+we can already hear rushing in its pebbly bed lower down. Without any
+premonition they spring out in large and small volume at the foot of
+some of these trees, and the Havasu--the Blue Water--is made. Every few
+yards adds to the water's volume, for more springs empty their flow
+into it. The first and only real buildings are the schoolhouse and the
+homes of the farmer and teachers, and then, at once, begin the small
+farms of the Havasupais.
+
+Stand on the slope here, where a mass of talus rises from the trail
+side, so that we can survey the whole of the picturesque scene. Note
+its setting! Towering walls of regularly laminated red sandstone,
+though the layers are of differing thicknesses, wind in and out, as
+if following the meandering course of the stream, and over this the
+perfect blue of the Arizona sky. These make the most marvellously
+picturesque dwelling-place of America. Even Acoma's mesa heights and
+Walpi's precipice-surrounded walls are not more picturesque, and when
+you add the charm of the verdure nourished by the sweet waters of the
+Havasu, the picture is complete in its unique attractiveness.
+
+Not even in the Green Emerald Isle, or the county of Devonshire, or
+the vineyards of France, is richer verdure to be found than fills up
+the open space between these great walls. Willows reveal the winding
+path of the Havasu, and everywhere else are the fields of the Indians.
+Patches of corn, watermelons, squash, canteloupes, beans, sunflowers,
+chili, onions, and alfalfa, with here and there peach, mesquite, and
+cottonwood trees, abound. As a rule these patches are protected and
+set off one from another by hedges of wattled willows or fences of
+rudely placed cottonwood poles. Through the fields trails meander in
+every direction, and they are also "cut up" by irrigating ditches. Some
+of the better irrigated fields are divided into small sections--like
+the squares of a checker-board--in order that the water may be more
+systematically distributed.
+
+The peaceful _hawas_ of the Havasupais nestle here and there among
+these verdant growths. Themselves covered with willows, it is often
+hard to distinguish them from the trees, were it not that at our
+approach small groups of men, women, and children, some clad in
+flaming red, others in all the colors of the rainbow, and some in even
+less than Mark Twain's descriptive smile, stand forth and reveal the
+dwelling-places. Now and again the curling line of bluish smoke of the
+camp-fire reveals the hawa, and we gladly avail ourselves of one or the
+other of these marks of identification to make ourselves more familiar
+with the real home of the Havasupais. After investigation we find there
+are several distinct types of houses, all simple and primitive, and yet
+each different from the other.
+
+Chickapanagie's summer home is a type of the simplest character. Two
+upright poles with forks at the top, standing about six feet high, are
+placed in line with each other fifteen feet apart. A cross-beam is
+placed on these uprights. Then a row of poles, about eight to nine feet
+in length, is sloped against the cross-beam. These are covered with
+willows, and there is the completed hawa.
+
+What queer dwelling-places men have, and ever have had, and possibly
+ever will have. At the Paris Exposition of 1889 one whole street was
+devoted to a history of inhabited dwellings. At one end were the
+earliest "homes" of the paleolithic age, caves and huts, followed
+by the Lake Dwellings and the wickiups, tepees, or tents of the
+present-day Indian, the latter being the same primitive structures the
+aborigines have ever used. The other end of the street was devoted to
+the domestic architecture of our own day, and there, in a few hours,
+one could study almost every known form of home structure. But who
+could ever reproduce some of the homes these Havasupais live in? Wicker
+huts in the open, and caves in the faces of solid sandstone walls two
+thousand feet and more in height, these in turn surmounted by domes and
+obelisks and towers and cupolas that no modern architect dare attempt
+to rival.
+
+These massive walls absorb the heat of the sun in summer time and thus
+keep the canyon intensely hot both night and day. The large flow of
+water and the dense growth of willows and other verdure keep the soil
+constantly moist, so there is a humidity in the atmosphere which, in
+hot weather, makes it very oppressive.
+
+This moisture renders the canyon cold in winter, although the
+thermometer never ranges very low. Snow falls but seldom, and then
+disappears almost as soon as it lights. In 1898 there was snow that
+stayed on the ground for several hours, but this was one of the
+severest winters they have had for many years.
+
+A hundred yards or so below where the springs commence to flow Wallapai
+Canyon enters from the left. It is similar in appearance to, though
+narrower than, Havasu (Cataract) Canyon, the walls being of red
+sandstone, the strata of which are as regular as if laid by masons. A
+few hundred yards beyond the junction of the two canyons a remarkable
+piece of Indian engineering is in evidence, showing how the Indians
+ascend from a lower to an upper platform. There is a drop here in
+the stratum of some twenty-five or thirty feet, and to overcome this
+obstacle the Havasupais built a cage with logs which they filled with
+stones, and then from this stretched rude logs up and across, to which
+other logs were fastened, thus making a fairly substantial bridge from
+the lower to the upper stratum over which their horses as well as
+themselves could safely pass. The trail from this point ascends through
+tortuous canyons a distance of seven miles to the territory occupied by
+the Wallapais.
+
+Just below the entrance to Wallapai Canyon a vast mass of talus has
+fallen, and two hundred yards farther down, the Cataract Canyon trail
+goes over a portion of this talus to avoid the creek, which has here
+crossed from the other side of the canyon and has become a rapidly
+flowing stream some two feet or more in depth. Attached to this talus
+is a large mass of solid concrete made of pebbles, rocks, and sand that
+have been washed down in the creek and made cohesive by the lime from
+the water. Here the canyon narrows again and the stupendous walls seem
+very near to the willow-fringed stream and the small fields. A few
+hundred feet farther it opens out again, and as one rides on the trail
+he gets exquisite views of the gray stone walls superposed on the red
+sandstones to the northwest. These gray and creamy sandstones, with
+their numerous and delicate tints and shades, afford most delightful
+contrasts to the glaring and monotonous red of the walls beneath.
+From this point we gain our first view of the so-called Havasupai
+stone gods, named by them "Hue-gli-i-wa," the story of which is told
+elsewhere.
+
+These rocky pillars with their supporting walls seem as if they were
+once a part of a great wall that entirely spanned the canyon, the
+towers being sentinel outlooks to guard from attack both above and
+below. The portion of the wall to the right, as one descends the
+canyon, has been washed away, but the tower-crowned mass to the left
+still preserves a broad sweep into the very heart of the canyon as if
+it would bar all further progress. Following the sweep of this curve
+and passing the wall immediately underneath the outermost of the two
+towers, we view from the trail which ascends a mass of talus at this
+point another widened-out part of the canyon, which seems entirely
+covered with willows, here and there overshadowed by a few straggling
+cottonwoods. This is where the ceremonial dances of the Havasupais
+take place.
+
+On the summit of the wall on the other side of the canyon from the
+Hue-gli-i-wa are two stone objects, one named Hue-a-pa-a, and the one
+farther down the canyon, Hue-pu-keh-i. These are great objects of
+reverence, for they represent the ancestors of the Havasupai race.
+Hue-a-pa-a--the man--has a child upon his back and two more by his
+side, and he is calling to his wife--Hue-pu-keh-i--to hurry along, as
+the baby is hungry and needs his dinner. The full breasts of the stone
+woman show that she is a nursing mother.
+
+Slightly below these stone figures, and on the right-hand side of the
+canyon, is the old fort, where in the days of fighting the Havasupais
+were wont to retire when attacked. The fort is impregnable on three
+sides, being precipitous, and on the fourth is accessible only up a
+narrow trail, which is guarded by piles of rocks which are ready to be
+tumbled, even by a woman, upon the heads of foes who attempt to ascend.
+The fortifications and stones for defence still remain, but it is many
+years since they were used for their original purposes.
+
+One's mind becomes very active as he looks upon this tribe of Indians
+and thinks of their traditions, history, and life. So far, their almost
+entirely isolated condition has been their preservation, although, sad
+to say, much of their earlier contact with our civilization was not of
+the best character.
+
+Even in this land of our boasted Christianity it is true that the
+strong prey upon the weak. The domination of physical force is giving
+way to the domination of mental force, but which is the greater evil?
+Why should the man born with a mental advantage over his fellows
+exercise that advantage any more than the man born with a physical
+advantage? We have not quite ceased to worship the Sullivans,
+the Corbetts, and the Fitzsimmonses, and, where we have, we have
+transferred our worship to the intellectually strong, many of whom are
+no more worthy our homage than the prize fighters. So now it is the
+intellectually strong who prey upon the intellectually weak, and, as in
+the physical conflict, it is inevitable that the weak "go to the wall."
+In simple cunning the Havasupai Indian may be our superior, but in deep
+craft he is "out of the field." His bow and arrow tipped with obsidian
+or flint pitted against our repeating rifle; his rolling of heavy rocks
+opposed to our Gatling guns; his mule and burro against our iron horse;
+and his pine torch against our electric light,--all demonstrate him to
+be in his intellectual minority, or at an intellectual disadvantage. He
+makes a fine figure in our romances, but I sadly fear that the knell of
+his doom has sounded, and that a few generations hence he will be no
+more.
+
+[Illustration: HAVASUPAI FORTRESS AND HUE-GLI-I-WA, OR ROCK FIGURES.]
+
+Wallapai and Havasu Canyons, far more than the Grand Canyon, meet
+the popular idea as to what a canyon is. Their walls are narrow and
+precipitous, and one staying in their depths must be content with a
+late sunrise and an early sunset. Just above the rude bridge before
+described are several natural reservoirs of water. Here the canyon is
+not more than from one hundred and fifty to two hundred and fifty feet
+wide. This close proximity of the walls, which fairly overshadow one,
+compels one to feel his insignificance far more than when he stands in
+the wider and more comprehensive vastness of the Grand Canyon.
+
+From leading Havasupais I learn that many years ago the various tribes
+of this region were at war one with another, until finally a treaty
+of peace was entered into and boundaries defined. The Paiutis were
+to remain in Nevada and Utah and not cross the Colorado River, the
+Wallapais had their region to the west of Havasu Canyon, the Mohaves,
+Hopis, Pimas, Apaches, Navahoes, Chimehuevis, and the rest their
+prescribed limits, over which they were not to go without permission
+from the chiefs into whose territory they wished to pass. And,
+generally speaking, this treaty has been observed.
+
+Of the exquisitely beautiful waterfalls that give the commonly accepted
+name to Havasu Canyon, viz., Cataract Canyon, I have not space here to
+treat. I have already somewhat fully described them in my book on the
+Grand Canyon.
+
+
+
+
+CHAPTER XIV
+
+THE HAVASUPAIS AND THEIR LEGENDS
+
+
+In almost every case one finds a variety of differing legends related
+by the Indians of any tribe upon the same subject. As the Wallapais
+and Havasupais are cousins, one would naturally expect their legends
+to have some things in common. How much this is so will be seen by a
+comparison of the following story with that of the Wallapai Origin
+Legend.
+
+       *       *       *       *       *
+
+"The two gods of the universe," said O-dig-i-ni-ni´-a, the relator of
+the mythic law of the Havasupais, "are Tochopa and Hokomata. Tochopa
+he heap good. Hokomata heap han-a-to-op´-o-gi--heap bad all same white
+man's devil. Him Hokomata make big row with Tochopa, and he say he
+drown the world.
+
+"Tochopa was full of sadness at the news. He had one daughter whom he
+devotedly loved, and from her he had hoped would descend the whole
+human race for whom the world had been made. If Hokomata persisted in
+his wicked determination she must be saved at all hazard. So, working
+day and night, he speedily prepared the trunk of a pinion tree by
+hollowing it out from one end. In this hollow tree he placed food and
+other necessaries, and also made a lookout window. Then he brought
+his daughter, and telling her she must go into this tree and there be
+sealed up, he took a sad farewell of her, closed up the end of the
+tree, and then sat down to await the destruction of the world. It was
+not long before the floods began to descend. Not rain, but cataracts,
+rivers, deluges came, making more noise than a thousand Hack-a-tai-as
+(Colorado River) and covering all the earth with water. The pinion
+log floated, and in safety lay Pu-keh-eh, while the waters surged
+higher and higher and covered the tops of Hue-han-a-patch-a (the San
+Franciscos), Hue-ga-wōōl-a (Williams Mountain), and all the other
+mountains of the world.
+
+"But the waters of heaven could not always be pouring down, and soon
+after they ceased, the flood upon the earth found a way to rush
+into the sea. And as it dashed down it cut through the rocks of the
+plateaus and made the deep Chic-a-mi-mi (canyon) of the Colorado River
+(Hack-a-tai-a). Soon all the water was gone.
+
+"Then Pu-keh-eh found her log no longer floating, and she peeped out
+of the window Tochopa had placed in her boat, and, though it was misty
+and almost dark, she could see in the dim distance the great mountains
+of the San Francisco range. And near by was the canyon of the Little
+Colorado, and to the north was Hack-a-tai-a, and to the west was the
+canyon of the Havasu.
+
+"The flood had lasted so long that she had grown to be a woman, and,
+seeing the water gone, she came out and began to make pottery and
+baskets as her father long ago had taught her. But she was a woman. And
+what is a woman without a child in her arms or nursing at her breasts?
+How she longed to be a mother! But where was a father for her child?
+Alas! there was no man in the whole universe!
+
+[Illustration: CHICKAPANAGIE'S WIFE, A HAVASUPAI, PARCHING CORN IN
+BASKET.]
+
+[Illustration: A WALLAPAI WOMAN POUNDING ACORNS.]
+
+"Day after day longings for maternity filled her heart, until,
+one morning,--glorious happy morning for Pu-keh-eh and the Havasu
+race,--the darkness began to disappear, and in the far-away east
+soft and new brightness appeared. It was the triumphant Sun coming
+to conquer the long night and bring light into the world. Nearer and
+nearer he came, and at last, as he peeped over the far-away mesa
+summits, Pu-keh-eh arose and thanked Tochopa, for here, at last, was a
+father for her child. She conceived, and in the fulness of time bore a
+son, whom she delighted in and called In-ya´-a--the son of the Sun.
+
+"But as the days rolled on she again felt the longings for maternity.
+By this time she had wandered far to the west and had entered the
+beautiful canyon of the Havasu, where deep down between the rocks
+were several grand and glorious waterfalls, and one of these,
+Wa-ha-hath-peek-ha-ha, she determined should be the father of her
+second child.
+
+"When it was born it was a girl, and to this day all the girls of the
+Havasupai are 'daughters of the water.'
+
+"As these two children grew up they married, and thus became the
+progenitors of the human race. First the Havasupais were born, then the
+Apaches, then the Wallapais, then the Hopis, then the Paiutis, then the
+Navahoes.
+
+"And Tochopa told them all where they should live. The Havasupais and
+the Apaches were to dwell in Havasu Canyon, the former on one side of
+the Havasu (blue water), and the latter on the other side, and occupy
+the territory as far east as the Little Colorado and south to the San
+Francisco Mountains. The Wallapais were to roam in the country west of
+Havasu Canyon, and the Hopis and Navahoes east of the Little Colorado,
+and the Paiutis north of the big Colorado.
+
+"And there in Havasu Canyon, above their dancing-place, he carved on
+the summit of the walls figures of Pu-keh-eh and A-pa-a to remind them
+from whom they were descended. Here for a long time Havasupais and
+Apaches lived together in peace, but one day an Apache man saw a most
+beautiful Havasu woman, and he fell in love with her, and he went to
+his home and prayed and longed and ate his heart out for this woman who
+was the wife of another. He called upon Hokomata, the bad god, to help
+him, and Hokomata, always glad to foment trouble, told him to pay no
+attention to the restrictions placed upon him by Tochopa, but to cross
+the Havasu, kill the woman's husband, and steal her for his own wife.
+
+"The Apache heeded this evil counsel and did so.
+
+"When the Havasupais discovered the wrong that had been done them,
+and the great disgrace this Apache had brought upon the tribe, they
+counselled together, and determined to drive out the Apaches from their
+canyon home. No longer should they be brothers. They bade the Apaches
+be gone, and when they refused, fell upon them and drove them out. Up
+the rocks near Hue-gli-i-wa the Apaches climbed, and to this day the
+marks of their footsteps may be seen. They were driven far away to the
+south and commanded never to come north of the San Francisco Mountains.
+Hence, though originally they were brothers, there has ever since been
+war between the people of the Havasu and the Apaches.
+
+"Then, to remind them of the sure punishment that comes to evil-doers,
+Tochopa carved the great stone figures of the Apache man and the
+Havasupai squaw so that they could be seen from above and below,
+and there to this day the Hue-gli-i-wa remain, as a warning against
+unlawful love and its dire consequences."
+
+Here is another story told by a shaman of the Havasupais of the origin
+of the race. It is interesting and instructive to note the points of
+similarity and difference.
+
+"In the days of long ago a man and a woman (Hokomata and Pukeheh
+Panowa) lived here on the earth. By and by a son was born to them, whom
+they named Tochopa. As he grew up to manhood Pukeheh Panowa fell in
+love with him and wished to marry him, but he instinctively shrank from
+such incestuous intercourse. The woman grew angry as he repelled her,
+and she made a number of frogs which brought large volumes of water.
+Soon all the country began to be flooded with water, and Hokomata found
+out what was the matter. He then took Tochopa and a girl and placed
+them in the trunk of a pinion tree, sealed it up, and sent them afloat
+on the waters. He stored the tree with corn, peaches, pumpkins, and
+other food, so they would not be hungry, and for many long days the
+tree floated hither and thither on the face of the waters. Soon the
+waters began to subside, and the tree grounded near to where the Little
+Colorado now is. When Tochopa found the tree was no longer floating he
+knocked on the side, and Hokomata heard him and came and let him out.
+As he stepped on the ground he saw Huehanapatcha (the San Francisco
+Mountains), Huegadawiza (Red Butte), Huegawōōla (Williams Mountain),
+and he said: 'I know these mountains. This is not far from my country.'
+And the water ran down the Hack-a-tha-eh-la (the salty stream, or
+the Little Colorado) and made Hack-a-tai-a (the Grand Canyon of the
+Colorado). Here he and his wife lived until she gave birth to the son
+and daughter as before related."
+
+The way the Wallapai became a separate people is thus related by the
+Havasupais:
+
+"A long time ago the animals were all the same as Indians, and the
+Indians as the animals. The Coyote he lived here in Havasu Canyon. One
+time he go away for a long time and he catch 'em a good squaw, and by
+and bye he have a little boy.
+
+"The little boy grew up to be a man, and he went up on top (out of
+the canyon, upon the higher plateaus), and there he found two squaw.
+It heap cold on top, and he get two squaw to keep him warm when he go
+to sleep. Then he came back to Havasu, and when his papa (the Coyote)
+saw his two squaws he said: 'I take this one. One squaw enough for
+you.' But the boy was angry and said one squaw was not enough. 'When I
+lie down to sleep I heap cold. Squaw she heap warm. Two squaw keep me
+warm.' The Coyote told his son not to talk; he must be content with one
+squaw and go to sleep. And the squaw was proud that the Coyote had made
+her his wife, and she began to taunt the boy, and when he replied she
+asked the Coyote to tell his boy not to talk. And the Coyote was mad
+and spoke angrily to his boy.
+
+"When he awoke in the morning his son was gone. And ten sleeps passed
+by and still he did not come back, so the Coyote tracked him up
+Wallapai Canyon, and went a long, long way. He reached the hilltop and
+still he did not find his son. At last, a long, long way off he saw
+him, and he changed him into a mountain sheep. Then a lot more mountain
+sheep came and ran with the Coyote's son, and the Coyote could not tell
+which of the band was his boy. He looked and looked, but it was all in
+vain. He tried to change his boy back again, so that he would no longer
+be a mountain sheep, but, as he could not tell which was his boy, his
+efforts were in vain, and he had to go back to Havasu alone.
+
+"For a long time the boy remained as a mountain sheep, until the horns
+had grown large upon his head. Then he changed himself back to a man,
+and he found his squaw there, waiting for him, and that is why, to this
+day, the Wallapai is to the Havasupai the A-mu-u or mountain sheep."
+
+       *       *       *       *       *
+
+The origin of the Hopis is thus related by the Havasupais:
+
+"Long time ago two men were born near Mooney Falls. They were twins,
+yet one was big man, and the other a little big. They came up into this
+part of the canyon (where the Havasupais now live). It was no good in
+those days. There was no water and it was 'heap hot.' The little big
+man he say: 'I no like 'em stay here. Let us go hunt 'em good place
+to live where we catch plenty water, plenty corn.' So they left the
+canyon and climbed out where the Hopi trail now is. Here they stayed
+in the forest some time, hunting and making buckskin. After they had
+got a large bundle of buckskins dressed, they put them on their backs
+and began to walk on to seek the country of lots of water, where plenty
+of corn would grow. But it was hot weather and the load was heavy, and
+they soon grew so very tired that the smaller brother began to cry.
+As they walked on he cried more and more, until when they came to the
+hilltop looking down to the Little Colorado River, he said: 'I cannot
+go any farther. I am going to lie down here and go to sleep.' So they
+both went to sleep, and when they woke up the big brother said: 'Where
+you go? You no walk long way. You heap tired.'
+
+"And the little brother answered: 'I no like go farther. I go back
+Havasu. I catch 'em water there.'
+
+"'All right!' replied the big brother, 'I no like Havasu. I go hunt
+water and plant corn and watermelons and sunflowers. You go back to
+Havasu.'
+
+"And he gave him a little bit of corn, and that explains why the
+Havasupais can grow only a small amount of corn in their canyon, though
+it is exceedingly sweet and delicious.
+
+"But the big brother went on and found the places now occupied by the
+Hopi, and he settled there. And as he had taken lots of corn with him
+and he planted it, that explains" (to the Havasupai mind) "why the Hopi
+has so much corn.
+
+"And the smaller brother found water when he got back to Havasu, and
+he planted his corn, and cared for it, and went and hunted and caught
+the deer and made buckskin. Then he found a squaw who made baskets, and
+helped him make mescal, and they stopped there all the time.
+
+"The Hopi brother learned to make blankets, but no buckskin, so when he
+wants buckskin he has to come to his smaller brother in Havasu Canyon."
+
+       *       *       *       *       *
+
+In the early days the Havasupais were undoubtedly cliff-dwellers,
+for in a score or more places in their canyons are houses in the
+cliffs--some of them inaccessible--which their traditions say were once
+occupied by certain families, the names of which are still remembered.
+All throughout the Grand Canyon region, too, from the Little Colorado
+River to Havasu Canyon, their cliff-dwellings, and smaller cliff
+"corn-houses" and mescal pits, are to be found. Indeed, the Havasupais
+built all the trails that are now being claimed as the work of white
+men into the heart of the Grand Canyon. The Tanner-French trail, the
+Red Canyon trail, the old Hance trail, the Grand View, Bright Angel,
+and Mystic Spring trails, are all old Indian trails. Not only are the
+cliff-dwellings and mescal pits proof of this, but the Havasupais can
+tell the families to whom they originally belonged and to whom the
+rights in them have descended. These rights they rigidly adhere to. It
+is the white man who knows no law as far as the Indian is concerned,
+and little by little the aborigine has lost springs, water-pockets, and
+trails, and is regarded and treated as an unwelcome visitor.
+
+[Illustration: HAVASUPAI MOTHER AND CHILD.]
+
+[Illustration: A FAMILY GROUP OF HAVASUPAIS.]
+
+By this it must not be inferred that the Indians built the trails as
+white men build. In the main their trails were rude paths such as the
+mountain sheep might make, but in every case they had one of these rude
+pathways down into the canyon somewhere near to where the modern trails
+are now located. At the Bright Angel this path was changed when white
+engineers took hold of it, and at Mystic Spring Mr. Bass had built an
+entirely new trail, down a different slope, long before he discovered
+the Indian trail. Both unite near two great natural rock-cisterns, and
+then deviate below, the Indian trail zigzagging to the left, while Mr.
+Bass engineered a new trail of easy grade on the talus to the right.
+
+Some of the Havasupais are returning to the cliff-dwelling style of
+homes. My friend Wa-lu-tha-ma is forsaking his wood and brush "hawas,"
+and constructing a house under the cliffs, where, as he quaintly puts
+it, he can "keep dry when much rain comes."
+
+It seems to me a reasonable supposition that it was from the frequency
+of the occurrence of these corn-houses in the walls of Havasu
+(Cataract) Canyon, with the occasional appearance of a few of the
+larger houses used as dwellings by the Havasupais, that the absurd and
+romantic yarns had their origin that fifteen, or less, years ago, were
+current in Arizona and elsewhere about this interesting people. The
+cowboys, miners, prospectors, and others, who accidentally stumbled
+upon the upper entrance to the Havasu Canyon, and wandered down its
+meandering course for ten or forty miles, even to the village of
+the simple Havasupais, returned to civilization and propagated and
+circulated stories that out-Munchausened Munchausen. They said these
+people were cliff-dwellers, living at the present day in the walls of
+the canyon; they were of powerful physical presence, and possessed
+great endurance. Their fields and gardens were wonderful, and their
+peach orchards surpassed those of most civilized cultivation, and they
+held in slavery a lesser people, dwarfs or pigmies, doubtless, who
+were cliff-dwellers like themselves, and whom they compelled by great
+cruelty to perform the most arduous labors.
+
+Others, having heard these stories, but whose spirit of adventure
+took them no farther than the "rim" of the canyon, claimed to have
+looked into the village and side canyons, and there seen the truth of
+these stories demonstrated. They had seen the pigmies and the gigantic
+Havasupais, had heard the harsh yells of the latter at the former, and
+had seen the frantic endeavors of the little people to obey the stern
+behests of their masters.
+
+All these yarns are explained by the fact that the distance of view
+dimmed the vision; the pigmies were boys driving the burros or horses,
+yelling and shouting as Havasupai boys delight to do, the voices
+magnified fifty-fold by the echoing walls of the canyon, while the
+parents moved around attending to their own business, or looked on and
+occasionally helped by a shout of encouragement or suggestion.
+
+
+
+
+CHAPTER XV
+
+THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS
+
+
+From the cradle to the grave the life of a Havasupai is practically an
+out-of-door life. Their hawas--even the best of them--are partially
+exposed and open, and in the summer hawas there is no pretence at what
+among civilized peoples is essential privacy.
+
+The games of the Havasupai children seem very few. I have seen only
+three. Of the first importance is shinny, or, as they call it,
+_tha-se-vi'-ga_. The goals are _go-ji-ga'_, the ball, _ta-ma-na'-da_,
+and the playing stick _ta-so-vig'-a_. The boys enter into this with the
+zest one would expect of such a time-honored game, yet, such is their
+general indifference to prolonged effort, they do not play it very
+often.
+
+An easier game, but generally left to the girls, is,
+_hui-ta-qui'-chi-ka to-ho'-bi-ga_, which I have fully described in my
+book on the Grand Canyon.
+
+The third game is stolen bodily from the Navahoes, except the name,
+which with the Havasupais is _Tōd-wi-ga_. It is the Nan-zosh, and is
+elsewhere fully described in these pages.
+
+Such a paucity of games is indicative of low mental power, lack of
+imagination and invention, and results in, or perhaps _from_ a slow,
+heavy mental temperament. There is no comparison between the children
+of the same ages of the Havasupais and the Navahoes or Hopis. And yet,
+when they enter school, some of the Havasupais learn with a rapidity
+equal to that of these other children.
+
+It seems strange to find a people whose children have no equivalent for
+dolls; nothing specifically to care for. They are capricious in their
+treatment of their domestic animals, cats and dogs, sometimes petting
+them to excess, and then lifting the yelping or squalling creatures
+by the legs, twisting these members over their backs, or otherwise
+torturing them.
+
+The boys and the girls, as well as the men and women, are expert horse
+riders. Every family has its horses, and the children ride from their
+earliest years. Even as I write I catch glimpses now and then of a
+red-shawled girl on horseback and hear the hard strike of the horse's
+hoofs as he dashes along at break-neck speed along the trail near the
+hawa of my host. All ride astride, and are as fearless in ascending and
+descending the steep trails that give access and egress to their canyon
+home as the wildest and most expert of the Rough Riders.
+
+One of their great sports and gala times is when visiting
+Indians--Navahoes, Hopis, or Wallapais--come with fleet horses and
+races are arranged for. While they have no "Derby Day," they have
+days on which half the personal property of the village is pledged
+on the success of certain horses. They are inveterate gamblers; and
+blankets, buckskins, saddles, bridles, Navaho jewelry, horses, burros,
+and everything "gambleable" are risked on the outcome. And what an
+exciting scene an Indian horserace is, and how picturesque! There is
+not so much difference after all in human nature, when one penetrates
+below the surface. The reserved Englishman, the excitable Italian,
+the vivacious Frenchman, and the so-called stupid and stolid native
+aboriginal American exhibit exactly the same traits of character under
+the excitement of a horserace. But in Havasu Canyon the conditions are
+quite different from Ascot, Doncaster, or Newmarket. Here are bucks
+dressed in the breech-clout and excitement, and women gesticulating
+and waving their si-dram´-as (our large flaming red or other "loud"
+colored bandannas, fastened over the shoulders and across the breast).
+Some suppress their excitement, others jabber like monkeys, and as the
+horses come to the starting-point there is just as much talking and din
+as after the start is made. One distinct feature is that many horses
+are raced without riders. They seem to understand, and when the signal
+to "let go" is given they dart off at full speed, just as if riders
+were on their backs urging them forward. Compared with our finely bred,
+beautifully chiselled horses, such as one sees, or used to see, in
+Lucky Baldwin's or the late Senator Stanford's stables, what ragged,
+scrawny, wretched creatures these are; and yet when they run how they
+surprise you, how those ugly limbs seem to limber up, and those sleepy
+eyes gain fire!
+
+Gambling at these races is carried to an extraordinary extent. Men,
+women, and children alike gamble all they possess, or even hope to
+possess. This gambling spirit has grown wonderfully in the past few
+years, for, during the Kohot Navaho's lifetime he constantly used his
+powerful influence to discourage it.
+
+Gambling, unfortunately, is not confined merely to horse-racing. All
+the afternoon, as I have sat at my work, a group of eight women, some
+young, some middle-aged, and one old, have gambled without cessation
+for five solid hours. Two young mothers had their babies--surely not
+more than two to three months old--and the youngest of the women was
+one of these mothers, and she could not have been more than eighteen
+years of age. Girls gamble at _Hui-ta-qui-chi-ka_ for safety-pins,
+and boys for knives and the like, so that now it is a vice which has
+affected every individual of the tribe.
+
+The Havasupai children are expert ball tossers. With three or four
+small melons they rival the conjurers and jugglers of our vaudeville
+shows in feats of dexterity, keeping three or more balls in the air at
+the same time.
+
+Boys and girls alike run around in the fiercest rain, their feet and
+legs wet and the few clothes they have on absolutely soaked. The idea
+of changing them has never seemed to enter their primitive minds, and
+without care, without a fire, unless he chooses to build one, the
+youngster gets along as best he may. It is a case of the weaker going
+to the wall, for here only the strong can survive.
+
+There is very little attempt on the part of their parents to control
+them. They are generally allowed to do as they choose. I have often
+seen a little girl take a cigarette from between her father's lips,
+give it a few puffs, and return it, he all the while either indifferent
+to or unconscious of the act.
+
+The close proximity of Havasu Creek and its large ponds or reservoirs,
+made by the irrigation dams, naturally suggests that they are swimmers.
+Observation confirms this. From earliest childhood they are expert
+swimmers, boys and girls alike learning the art often before they can
+walk. I have seen mere babies placed in the creek and ditches by their
+parents and older brothers, and one can scarcely say they are taught
+to paddle, for it seems to come instinctively. There is not a child in
+the village who cannot swim and dive expertly, and there is no greater
+fun than to expend a dozen nickels by throwing them into one of the
+reservoirs and having the children dive for them. Sometimes they can
+be induced to bring the coins up in their teeth, even picking them in
+that manner from the sandy bed of the reservoir. They are as expert
+swimmers as the children of the South Seas. No Kanaka going out to meet
+an incoming steamer could ride the billows more daringly than the boys
+and girls of the Havasu swim in the rapid currents of their little
+stream. I have been with them to-day for a couple of hours. The boys
+dived into deep water and rose and fell like loons. I amused myself
+by throwing a stone into ten or more feet of water, and four or five
+of the boys would dive for it and get it almost as quickly as I could
+throw it. It was no sooner in than it was out again. One of the little
+girls, a sister of one of the boys, stood watching the sport. She
+became so interested that, suddenly, without removing her calico dress,
+she jumped into the deep place and enjoyed the fun with the rest.
+
+Then, a Havasupai man, riding a burro, brought the animal down into
+the stream where it was shallow and had a gravelly bed. For an hour he
+and the boys amused themselves by swimming back and forth through the
+deep pool, and every now and again one or another would jump on the
+creature's back and, hanging on, overbalance him, or make him turn a
+somersault. The burro bore it all good-naturedly and seemed to object
+very little to the fun: the only time he showed decided inappreciation
+was when the Indians got him down into deep water and forced his head
+under for too long a time.
+
+A little later on a horse was brought, who entered into the sport as
+if he were used to it. He swam back and forth and took to the water as
+willingly as a child takes candy. The boys hung on to his mane, got on
+his back, his neck, or hung on to his tail, and, to all seeming, it was
+all the same to him.
+
+Though they are so fond of the water, the Havasupais cannot be called
+in some respects a cleanly people. Far from it. Though they take the
+sweat bath almost as a religious rite[7] and their skin is thus kept
+clean, there is another kind of cleanliness in which they are very
+remiss. It would be unreasonable to expect that people living in the
+exposed wicker huts of the Havasupais could approach anywhere near the
+ordinary white man's standard of cleanliness. But certainly they might
+have a higher standard than they do. Lice swarm in the heads of the
+children and most of the women. On the other hand, all the younger men
+are particular to be cleanly in this regard, and dress their hair with
+skill and neatness. Bed-bugs abound in Havasu Canyon as in no other
+place on earth. They swarm everywhere, and are absolutely found in
+clusters in the sand, under the old bark of decayed trees, and in every
+conceivable and inconceivable lodging-place. The warm sand and the
+seductive moisture that obtains during the major part of the year must
+be especially conducive to their breeding, for they are ubiquitous.
+Yet, strange to say, I have never known of an instance where a bed-bug
+has been brought out of the canyon by a visitor. Though I have been
+with the Havasupais scores of times I never detected one of these
+vermin either in my clothing or bedding. The breed seems to be peculiar
+to the warm, moist air of the canyon and to be unable to live away from
+it, for which we give hearty thanks.
+
+[7] See "In and Around the Grand Canyon."
+
+Now and again scorpions may be found, and, after a rain, I have seen
+a score of hundred-legged worms (perfectly harmless) rolled up on the
+trail between the village and Bridal Veil Falls.
+
+Rattlesnakes are not common anywhere in those portions of the canyon
+much visited by the Havasupais, but now and then one may be found on
+the trails or basking in the sun on the rocks near by. Elsewhere in
+this canyon and its many greater or lesser tributaries they are common,
+and the Indians can find any quantity if they are sent for them. In all
+my years of wandering to and fro, though, I have not seen a half-dozen
+rattlesnakes in Havasu Canyon.
+
+Other pests are mosquitoes, gnats, and a small black fly which, in
+certain seasons, persistently lodges in the eye, causing considerable
+annoyance, and sometimes distress and pain. There are not many
+mosquitoes, though at times they are troublesome enough to satisfy one
+for their scarcity.
+
+Many of the women are expert basket makers, and in my book on Indian
+Basketry I have fully explained their methods of work and the charming
+nature of their designs. The Havasu Canyon is a basket maker's
+paradise, for the stream is lined for miles with willows suitable for
+this work.
+
+The process of making strands or splints of the willows is a very
+simple and primitive one. Here as I sit writing (Sept. 14, 1901),
+Chickapanagie's squaw has a lot of willow shoots before her. Taking
+hold of one end of the splint in her teeth, she pulls away the cuticle
+with her fingers. These alone are her tools, and it is astonishing the
+rapidity and regularity with which the process is accomplished.
+
+As soon as a girl can frame her fingers to the work of basket making
+she is required to begin. It is very interesting to watch the small
+children in their endeavors to make the rougher baskets, and then, as
+they grow in skill, try the finer work. Pul-a-gas´-a-a is not more than
+eight years of age, and yet a basket--kü-ü--she brought to me was one
+of her own make, and it now occupies a place in my collection. The work
+is irregular and crude, but shows skill, and if the child has patience
+to stick to it, in time she will become one of the most accomplished
+basket makers of the tribe.
+
+As soon as possible after attaining puberty the Havasupai girls marry,
+generally between the ages of thirteen and fourteen. The parents
+themselves urge these early marriages. Whether they fear the loss of
+virtue in their daughters from evil white men, or the degenerate young
+men of their own tribe, I do not know, but several parents have told
+me that the sooner their girls marry, after they are marriageable, the
+better pleased they are.
+
+Marriage is generally arranged by purchase. When a young man sets
+his affections upon any particular girl, he contrives to show his
+preference for her, and, as soon as he finds that his attentions are
+agreeable, he visits his fair one's father or nearest male relative,
+and without parley begins to bargain for her as he would for a horse
+or any other commodity. The standard price for a wife is ten to twenty
+dollars, and where a trade cannot be made with a pony or blanket, the
+money itself is offered. The bargaining completed, there are no further
+preliminaries or ceremony, except that, three weeks or so before the
+wedding, the bridegroom takes up his residence in the hawa of the
+bride's parents. He is treated as one of the family, and at night
+rolls himself up in his blanket and sleeps alongside his prospective
+kinsfolk on the floor of the domicile. At the end of three weeks, if
+the contracting young folks are satisfied that their dispositions are
+harmonious, and if the marriage settlement is satisfactory, the wedding
+takes place. The groom takes his bride, the old folk take the medium
+of purchase, and the company laughs and banters the young husband and
+wife. The man takes the woman to his hawa, and the announcement of
+their marriage is made by the fact that they are living together and
+have assumed marital relationship.
+
+Sometimes an obdurate father or mother will refuse to sell a daughter,
+and thus expresses disapprobation of the suggested match. Occasionally,
+as among more civilized people, the young couple mournfully, but
+dutifully, acquiesce in the decision of the older people, but, more
+often--even, also, as white young people do--they rebel, and take the
+decision into their own hands by eloping and living together. This ends
+the matter. The ethics of the tribe are such that cohabitation once
+entered upon, the parents have no authority to declare the marriage
+void. And, as a further penalty for his obdurate obstinacy, the father
+loses the ten dollars or its equivalent he might have had by being
+kind and complaisant to the desires of the young couple.
+
+The Havasupais are polygamists, and believe in having as many wives as
+they can buy and support. At the time of his death Kohot Navaho had
+three wives living with him, and I personally know of two others that
+he had discarded on account of old age. When Hotouta, his oldest son,
+was living, his mother was a thrust-out member of Navaho's household.
+She was almost blind and decrepit, and Navaho with a wave of his hand
+and ten words had dismissed her from his bed and board. Hotouta had a
+tender heart and used to speak very bitterly about the injustice of
+this custom which allowed an old and helpless wife thus mercilessly to
+be discarded.
+
+Shortly before Navaho's death his oldest wife evidently "ruled the
+roost," and it certainly must have been by other means than her
+physical beauty. And yet she was vain of her good looks, for, when I
+made her husband's photograph, she became my strong ally in persuading
+him to sit before the camera, on condition that I would make a
+"sun-picture" of her own beautiful physiognomy and enchanting _tout
+ensemble_. When I made the photograph, she secured her petticoats
+between her legs in such a manner as to make them appear like rude
+trousers, and when I commented upon the unfeminine appearance and asked
+her to spread out her skirts in orthodox style, she boxed my ears with
+a manner at once decisive, haughty, and jocular, and bade me proceed as
+she was or not at all. The second wife was a meek kind of a creature,
+who seemed to be entirely under the dominion of wife number one; but
+the youngest wife, a buxom woman of twenty-three or four summers,
+evidently knew how to hold her own, for she once or twice refused to
+obey wife number one, though she readily obeyed the same request when
+given by Navaho personally. This woman is now married to my old host,
+Waluthama.
+
+Marriage with a white man is unknown among the Havasupais, and unlawful
+cohabitation with one is punishable by death.
+
+The question of marrying is becoming a more serious one with the
+Havasupais each year. While occasionally a man will marry a Wallapai
+squaw, there is a strong sentiment against marriage outside of the
+tribe. Yet the number of the tribe is so small, and intermarriage has
+so long been carried on between them, that it is no uncommon thing for
+a young man or woman to be debarred from choice in marriage. At the
+present time Gōō-fwho's son can marry but one girl in the whole
+tribe without violating their own laws of consanguinity, about which no
+people are more particular.
+
+The present Head Chief--Kohot--of the tribe is Man-a-ka-cha, a heavily
+built man, who is popular with the younger element. But he suffers much
+in comparison with the former Kohot, Navaho, who died in 1898.
+
+Kohot Navaho's was a strong face, marked and furrowed with bearing the
+cares of his little nation. A firm chin, powerful nose, gentle mouth,
+courageous forehead, eyes which were once fiery as well as piercing,
+but of late years had little of their primitive fire,--these gave a
+key to his character, in which firmness, courage, bravery, and gentle
+tenderness were commingled. His whole demeanor was of dignity and
+pride. No European sovereign in the days of despotic power could have
+worn the "air" of a monarch more regally than Navaho. But it was real
+with him. His kingship was within himself as well as in the affection
+of his people.
+
+[Illustration: WALUTHANCA'S DAUGHTER, WITH ESUWA, GOING FOR WATER.]
+
+[Illustration: LANOMAN'S WIFE. A HAVASUPAI.]
+
+As might be expected with their powerful physical development, the men
+are great wrestlers, and often may be seen indulging in friendly, but
+none the less hard and exhausting bouts, where Havasupai methods of
+cross-buttocking and other "throws" are tested to the utmost. One of
+the former teachers was an expert wrestler,--learned doubtless among
+the Sioux, with whom he used to live as a United States teacher,--and
+one secret of the influence he had over the Havasupais was his ability
+to "down" them in a wrestling match. Time and again he had given their
+best men great "falls," and the more he threw, the more they respected
+and obeyed him.
+
+As runners and trailers they almost equal the Mohaves, Apaches, and
+Hopis, though, on the desert, their endurance is not so great as that
+of these two desert tribes. As canyon climbers, however, they surpass
+either of them. The climbing muscles, by life-long and constant
+practice, are remarkably developed, and they run up and down the long,
+wearisome, steep trails of canyons in a manner to excite the envy of
+a college athlete, and the astonishment of one who has, but a short
+time before, laboriously and tediously essayed a brief trip in which
+ascending or descending a steep trail was an essential feature.
+
+As riders they are skilful and full of endurance, but they are neither
+as graceful nor as daring as the Navahoes.
+
+Men and women both dress the buckskins for which the Havasupai is so
+famous. Amole root is macerated and beaten up and down in a bowl of
+water until a good lather and suds are produced. Then the operator
+takes a mouthful of the liquid and squirts it over the skin, which he
+manipulates and softens, rubs, scrubs, and pulls with his fingers and
+feet, moistening it again and again as occasion requires. Wild catskins
+are treated in the same way.
+
+From this excellent buckskin the men make moccasins for themselves and
+their women. The first time I saw Kohot Navaho he was sitting naked,
+upon a blanket outside his hawa, his three wives near by, they cutting
+and preparing peaches for drying, he busily engaged making a pair of
+moccasins. The sole is of two or three thicknesses of heavy rawhide, to
+which the uppers of buckskin are deftly sewn, with strings of catgut or
+deer intestines, the holes being made by a bone awl.
+
+Every summer trading-parties of both Hopis and Navahoes come down to
+the village, bringing blankets, ponies, pottery, and the like, for
+exchange. In 1898 there were three separate bands of Navahoes and two
+of Hopis. Trading is a serious process. Laws of barter or sale are
+first made, before the traders open their packs, and all the people are
+expected to abide by these loosely promulgated laws without question.
+Then the hawa of the Havasupai host is turned into a store. Poles are
+suspended in every possible direction on which to show off the blankets
+to best advantage. A crowd of chattering men and women stand outside,
+or, now and again, come inside, during the whole day, and at night-time
+the men who have done business come in, squat on the ground, and spend
+the hours in smoking, tale-telling, and gossip.
+
+There is difficulty in the Havasupai mind at trading for more than one
+thing at a time. If you wish to buy six articles from the same Indian,
+you cannot pay a lump sum for the six. Each one must be traded and paid
+for separately.
+
+In most things there is no fixed standard of price. Fictitious values
+are placed upon articles of no value whatever, but to which the Indian
+mind has attached singular virtue and importance. On the other hand
+baskets, which require days to manufacture, taking no account of the
+time and arduous labor expended in gathering the materials, dyes, etc.,
+for that purpose, are sold at varying prices, but nearly always far too
+low to begin to compensate them for the efforts expended.
+
+Yet they are keen traders in their way. "What can I get out of him?"
+is the normal attitude of mind, and the price is made to correspond to
+what the seller imagines is the ability of your pocket.
+
+In dealing with them, I adopted the plan years ago, as a fixed rule,
+from which I seldom deviate, to state a figure I will give for things
+offered to me, and that sum, no more, no less, is what I will pay. They
+soon learn this, and, though at times it seems to be a disadvantage, it
+gains the confidence of the Indian and he will the more readily trade
+with me.
+
+I once excited the hearty laughter and some scorn of the Havasupais
+by buying a lot of old baskets, blankets, etc., that they had long
+deemed of no value. I was seeking their older styles of work and
+urged them to bring me "any old trash" they had discarded. The usual
+crowd assembled around my camp, and, as each specimen of dilapidation
+was half-shamefacedly revealed a shout of laughter arose, directed
+partially at the would-be seller for her temerity in supposing that
+such rubbish could ever find a purchaser, and partially at myself for
+being so foolish as to want to carry it away. But I obtained some fine
+specimens, though much worn, of the workmanship I desired, so could
+afford to be very complaisant at the derision I aroused.
+
+The Havasupai is one of the most jolly, frolicsome, and light-hearted
+of mortals. With his stomach full he has no cares, and he goes into fun
+with a zest and energy that are pleasing. He is fond beyond measure of
+practical jokes,--when he is not the victim,--and cares very little who
+suffers so long as he can obtain fun. Consequently if one meets with a
+misfortune, especially a laughable one, he need expect little, if any,
+sympathy in Havasu Canyon.
+
+They are a singular mixture of frankness and cunning, of honor
+and deception, of truth and frankness, of reliability and
+untrustworthiness. They will as deliberately and coolly lie to a white
+man about anything and everything--if it suits their purpose--as they
+will tell the truth. Ask a man his name--an insult, by the way--and he
+will lie to you, even though you are a good friend; as, for instance,
+when, after being the guest of "Supai Charley" for several days, I
+quietly and without seeming intent asked him his name, which I knew
+to be Wa-lu-tha-ma, that I might send him some gifts I had promised.
+For a few moments he hesitated, and then said "Qu-ar-ri"--a Wallapai
+name that has no relation to the Havasus whatever. Sinyela was full of
+deception, and yet, when a friend told him he might catch one of his
+horses and ride it so far, and we reached that point and I suggested to
+him that he take the pony forward and leave it at the designated spot
+on his return, he would not listen to it for a moment.
+
+They are petty thieves, but years of experience have taught me that
+they could not be persuaded to engage in larceny on a grander scale.
+One of my first experiences in this line was to have some little
+thing taken from my camp many years ago (I forget now what it was).
+Immediately I sent for Hotouta, and told him the article must be
+returned. In a few hours the boy thief (now a hang-dog looking buck)
+came and brought back the article.
+
+On my last visit, coffee and candy were taken from my sacks at
+Wa-lu-tha-ma´s hawa, and three necklaces which I had taken as presents
+for some of the children. I spoke angrily to my host of his negligence
+to protect my goods when they were in his care, and, as for the
+necklaces, said if they were not returned by morning I should complain
+to the agent, and have the thief discovered and punished. Long before
+sunrise in the morning the necklaces were returned.
+
+There is a good deal of craft about some of them. For a long time
+Captain Jim and a few others had wished to have a road or trail made
+around Hue-gli-i-wa that would make it less dangerous, and add much
+to the comfort of the people, who lived both above and below this
+spot, when they wished to visit each other. For years nothing was
+done. But when, this year, he took the matter up again, he did it in a
+round-about way that won success. He urged that an invitation be sent
+to the leading horsemen of the Wallapais to bring their best horses and
+come and run races with them. The Wallapais accepted the invitation.
+Now was Captain Jim's opportunity for the display of his finesse. He
+casually suggested to some of the most ardent racers that the way to
+beat the Wallapais was to make a race-track just the same as the white
+men did, and, when it was completed, train their horses to run on it
+until they were so familiar with it that, when the Wallapais came, they
+would be able to take all the advantages this additional knowledge
+would give. The suggestion worked like a charm. It was Tom Sawyer's
+woodpile over again. The young men waited on the Kohot, Manakacha, and
+asked permission to cut a road a mile long through the middle portion
+of the canyon. The only place where this could be done was just where
+Captain Jim desired the road. He was appointed to see that the work
+was properly done, and the first few days of my visit were enlivened
+by the echoing roars of the powder explosions that were set off. When
+I went down to the lower part of the village it was over the new and
+completed road, a full mile in length, and well cut out and graded.
+Such a consummation was devoutly to be wished, and while races are not
+an unmixed good, one could tolerate them the easier for the Havasupais
+if they would always be the means of accomplishing such desirable ends.
+
+The Havasupais are far from being dull and stupid, as casual observers
+suppose. They can see the point of things as quickly as some of their
+white neighbors. For instance; I have elsewhere, in my Grand Canyon
+book, told how Silver, Hotouta's fine horse, was given to Mr. Bass.
+This horse has always been an object of envy to some of the young men
+of the tribe. Mr. Bass also bought from Sinyela a red mule of some of
+my exciting experiences. Having once had possession of this mule was in
+itself an overpowering temptation to those Indians, who, in the days
+of Sinyela's ownership, had been permitted to ride it. Consequently
+Mr. Bass was often annoyed by finding, on his return from an absence
+of a few days, that Silver and the mule, one or both, had been taken
+from the pasture and ridden by the Indians. When he completed his
+trail across the river and finally established the ferry that bears
+his name--the only ferry, by the way, across the Grand Canyon, and the
+only one on the Colorado River between Lee's Ferry and the one below
+the mouth of the canyons--he decided to swim Silver and the mule across
+the river and keep them for use on the north side. When this was done
+Chickapanagie was present. With a twinkle in his eye he said: "Bass
+heap sopogie (understand). Havasupai no ride 'em Silvern, and Red Mule
+no more."
+
+There is wide diversity in the attitude different members of the tribe
+hold towards the whites. Some are friendly, others openly hostile
+and ugly, while others merely receive strangers on sufferance as a
+necessary evil, useful for the purchase of baskets and such other
+things as they may have to dispose of.
+
+Manakacha was elected to his kohot-ship because the majority of the men
+were in favor of keeping out the whites from Havasu Canyon, and he was
+ever averse to the white man.
+
+Those, however, who are friendly, are good and true friends, as those
+who knew Hotouta, Spotty, and others who are gone can testify.
+
+Spotty was a genial, kindly soul, with whom I had various dealings.
+He was intelligent and reliable in his intercourse with me, though a
+medicine-man and ready to dispense charms, incantations, and native
+medicines on the slightest pecuniary provocation. On one of my early
+trips to Havasu I negligently overlooked taking a sufficient supply
+of extra films. What an idea! To start on such a trip and forget one's
+camera rolls. There were about thirty exposures left on my film and I
+was sure I should need two hundred and fifty. Indeed, long before I had
+reached the Havasupai village all the roll was exhausted, and no more
+pictures could be taken.
+
+I was disgusted with my own want of forethought, and generally
+disgruntled, when lo! on sight of Spotty the idea occurred as if by
+inspiration: "Why not send Spotty for it?" No sooner suggested mentally
+than I broached the subject. The round trip was a good fifty-five to
+sixty miles, and much of the road up Havasu Canyon, and I must have the
+roll within twenty-four hours. Spotty's eye was on the main chance, and
+he at once expressed his willingness to go provided there was "enough
+in it." "How much you give me?" he inquired. I considered for a while,
+and then with a Pecksniffian air of benignant charity offered him "two
+dollar!" "Al lite, I go! Maybe so I go quick you catch 'em two dollars
+and a half?" he asked. I studied over it awhile before committing
+myself, and then queried "When you start, Spotty?" Looking up towards
+hue-a-pa-a (the man image) on the upper rim of the near canyon wall,
+he pointed. "I go when you see 'em _ha-ma-si-gu-va´-te_ (the evening
+star)."
+
+"When you come back?"
+
+"I come back next day all same time you see 'em _ha-la'-ha_ (the moon).
+Maybe so I come back sooner you see 'em, you give me two dollar half?"
+
+A twenty-four hours' ride on horseback--nearly sixty miles--through
+a solitary country where his only company would be coyotes, mountain
+lions, and other wild animals, and a large portion of it ridden
+in the dark night, for two dollars, with a bonus of fifty cents if
+the trip was made within twenty-four hours--it was not extravagant
+pay, so I cheerfully acceded to his request for the bonus. But now
+came the difficulty of fully explaining to Spotty what I wanted, and
+where he could find it. The tent at Bass Camp was divided into five
+compartments,--two small rooms with canvas walls on either side of a
+long room which ran through the centre of the tent, its entire width.
+Making a plan of the tent on the ground, so, and giving him the compass
+points, I showed that my "all same white man's basket made of leather,"
+viz., my valise, was in the northeast corner of the southwest room. The
+film was in the valise, but I also needed my ruby lamp, so I deemed it
+best for him to bring valise and lamp, which latter was separate. Off
+he went cheerfully and merrily, and two hours before the moon rose he
+was back at the camp with valise and lamp safe and secure. He received
+his bonus and we were both happy.
+
+[Illustration]
+
+Like all other Indians, they used to have an abnormal dread of the
+camera.
+
+One of my Havasupai friends, U-math-ka, thus stated his reasons for
+refusing to be photographed. With graphic gesture of horror and dread
+he said: "If you make my picture I die pretty soon. I look at the Sun.
+He get heap hot. I no breathe. I lie down. I die!" When I assured him
+no possible injury could result, he yielded to my urgent entreaties
+so far as to consent to allow me to make his sun-picture, on the sole
+condition, however, that I did not ask him to look at the camera, or
+to cease talking (he was relating some Havasupai myths at the time).
+His condition was what I desired, for it enabled me to secure the
+accompanying natural and life-like photograph.
+
+In speech the Havasupai tongue is not very musical or agreeable. The
+voices of men and women are soft and sweet, as a rule, and either when
+singing their rude aboriginal songs or those that they have been taught
+at school, they show a natural appreciation of tone that is not usual
+or common. In a sentence the last syllable of the last word is often
+a third higher than the rest of the word. This gives a singularly
+emphatic effect.
+
+The voices of the men are not unpleasant, though generally they are
+thrown too high--head tones--to be agreeable; and as conversation
+increases they often allow their voices to rise to an almost querulous
+note. There is a good deal of the chant about it of a half-musical
+nature.
+
+The women's voices are usually sweet and musical, but the language
+itself does not lend itself to the display of vocal sweetness. It is
+not a "liquid" language. It is full of crooks and twists, gutturals
+and harsh labials, and seems to be ground out in angles with a
+machine-like regularity. In some cases, the women, having imitated
+the querulous tone of some of the men, have developed a harshness
+that is disagreeable. The rapidity with which they learn new words
+is remarkable. Lanoman, one of the present policemen, asked me the
+English of a number of words, and all during the day I heard him
+repeating them over to himself, and seldom would he need correction.
+
+The dress commonly worn by the women consists of a short skirt and
+waist, made of colored calico, and a _si-dram'-a_, which may be
+described as a rude shawl, two corners of which are tied obliquely
+across the chest. When at work this is often slung over one side of
+the body so that one arm is free. Among the Havasupais the si-dram-a
+that is most desired and sought after is one made of four large bandana
+handkerchiefs, with red as the choice of colors.
+
+The men, when I first visited them, seldom wore anything more than the
+breech-clout except in cold weather, but as school influences began to
+permeate the village, blue overalls and the cast-off trousers and other
+clothing of the white man were donned, until now it is a rare sight
+to see a man clothed in any other than the ordinary fashion, though
+the influence of the outside Indians is seen in the Spanish "cut" of
+all home-made garments. Moccasins are the common foot-gear, though
+occasionally a man or woman may be found wearing "civilized" shoes.
+
+Fish, pork, chicken, all kinds of birds and eggs, are tabooed as food
+by the Havasupais, but they eat rats, deer, antelope, rabbit, prairie
+dog, and mountain sheep. They are especially fond of beef, and horse
+and mule meat, no matter how the animals come to their death, are
+esteemed luxuries. They will even eat lizards and lice.
+
+The prickly pear and the fruit of the amole, or hosh-kon, are much
+favored when ripe. The latter is roasted in the coals until the
+outside is completely blackened. A hole is made in this carbonized
+surface to let out the steam, and, when cold, the fruit is eaten as
+a great delicacy. I have often eaten and enjoyed it, though it has a
+sickish-sweet vegetable taste that at first is somewhat unpleasant. The
+pinion nut, sunflower and squash seeds are also regarded as delicacies.
+Practice has made the Havasupais dexterous in eating these husk-covered
+seeds. The novice finds it a wearisome task to hull them, but the
+expert throws a handful of seeds into his mouth, cracks the shells,
+and by skilful manipulation eats the nuts on one side of his mouth and
+expels the shells on the other. When I can do this I shall make a meal
+on pinion nuts, as they are of exquisitely sweet and delicious flavor.
+
+Sunflower seeds, squash seeds, and a variety of wild grass seeds
+and corn are parched by the women by placing them in saucer-shaped
+baskets--or kü-üs´--with hot ashes, and then tossing them up and down
+and to and fro until sufficiently cooked. The seeds are then scooped
+out with the fingers, and ground on a slab of basaltic rock, by rubbing
+one stone over the other. On the occasion of one of my visits, when I
+was the guest of Chickapanagie, I made the accompanying photograph of
+his wife as she thus parched corn in a basket. It was the placing of
+a covering of clay inside the kü-ü, to prevent its burning, that led
+Frank Cushing to the belief that here was the explanation of the origin
+of pottery.[8]
+
+[8] See chapter "Basketry the Mother of Pottery," in "Indian Basketry,"
+by George Wharton James.
+
+Green squash is cooked after being hacked into pieces in an apparently
+reckless but most effective manner. With the squash in one hand,
+the woman takes a large butcher knife in the other and strikes
+indifferently at the squash, turning it around and at different angles
+the while. In a few moments chips, as it were, begin to fall into
+the cooking pot, and after the exterior is cut and hacked in every
+direction the cook begins to slice it into the pot. When well cooked,
+it is eaten without any other improvement than a little salt.
+
+Corn and beans are plentiful with them, and both are as delicious and
+tender as any I have ever tasted elsewhere.
+
+Mescal is one of their chief foods. It is made by them exactly as the
+Wallapais make it. That fibrous portion of the plant that cannot be
+treated in this manner is boiled, and the drink therefrom, when fresh,
+is a sickish-sweet liquid, that, however, might soon become agreeable.
+This liquid is of a dark brown color, and when boiled for a long time
+becomes a species of thin molasses.
+
+The Havasupais know no process of fermentation so far as I have been
+able to learn, and the elders of the people long objected to the coming
+of the white man because one of the bad things he brought to the Indian
+was whiskey and other intoxicants.
+
+Quail and ducks abound in various parts of the Havasu Canyon region.
+Even to this day many of the latter are shot, for sale to the white
+man, with the arrow instead of the gun. The Havasupais claim that the
+arrow is far less liable to scare away the flock than is the loud
+report of a gun, so they keep up their practice with the antiquated bow
+and arrow, and some of them show wonderful skill in their use. I have
+often placed a ten-cent piece in a notched stick and enjoyed watching
+the young men as they fired their arrows at it at a distance of fifty
+paces. Their skill was such that on one occasion I lost a dollar thus
+within half an hour.
+
+At one time in February I found the canyon alive with quail, the
+whirring of whose wings met us on every hand as we rode along from hawa
+to hawa.
+
+I am told there is no fish in Havasu Creek above Mooney Falls, but
+from the base of this fall on to the river both large and small fish
+are abundant. I rather doubt this, as on the occasion of my attempt to
+reach Beaver Falls down the course of the creek from Mooney Falls I saw
+no fish, nor signs of any.
+
+One of the Havasupais tells me that mountain sheep may be seen on the
+northern rim of the Grand Canyon in small bands. When the snow is deep
+upon the Buckskin Mountains and the Kaibab Plateau they descend to
+the more temperate regions of the canyon where grass may be found in
+plenty, and then the Paiuti and Paieed Indians kill them, drying the
+flesh for later use. This they do regardless of a territorial law,
+which forbids even an Indian killing mountain sheep at any time. The
+Indian regards his as a prior right, existing long before there was any
+territorial legislature, and he acts accordingly.
+
+Mountain lions, wildcats, lynxes, coyotes, badgers, deer, and antelope,
+with an occasional mountain sheep and bear, are the larger quarry of
+the Havasupai hunters. The deer and antelope they find in the open
+grassy glades of the forests on the canyon rim and reaching towards
+the desert. The other game is generally found in the recesses of the
+canyons or on the slopes of the far-away mountains of Hue-han-a-patch-a
+(the San Franciscos), Hue-ga-wool-a (Williams Mountain), or
+Hue-ga-da-wi-za (Red Butte).
+
+Some of the skins are dressed with the hair on and are used for
+clothing, as sleeping mats, or are sold to the travellers at the trains
+or traded at the stores on the railway. But many of the better skins
+are carefully tanned and dressed and converted into buckskins, as
+before stated.
+
+This, indeed, is one of their staple articles of trade, good buckskins
+fetching as high as five dollars and even ten dollars cash. I have
+several times seen a blanket for which I had offered eight dollars or
+ten dollars readily exchanged for a simple buckskin, and it is not an
+unusual occurrence to note a trade where a fair Navaho pony is given
+for a large and well-dressed skin.
+
+The outside Indians that the Havasupais are familiar with are the
+friendly Wallapais, whom they call their cousins, the Hopis and the
+Navahoes. They have often had wars with the hated Mohaves, Apaches, and
+Paiutis. The Chemhuevis, Pimas, and Maricopas are their distant, little
+known, but accepted friends. Far-away Zuni is Si-u, and still farther
+Acoma is Ac-o-ca-va, and though intercourse with the people of these
+villages is rare, it has always been friendly.
+
+For the grazing and watering of their horses and other stock each head
+of a family has a certain region allotted to him, over the boundaries
+of which he may not allow his stock to wander, except when removing
+them or by special permission. Manakacha, the head Kohot, takes the
+range formerly owned or controlled by Captain Navaho, the late Kohot,
+viz., the region of Black Tanks. Rock Jones (the chief medicine-man)
+has Topocobya Canyon and the plateau above as far as the other side
+of the Grand Canyon towards the Mystic Spring Trail, where begins the
+territory of Vesna, Captain Burro, and Chickapanagie. This includes
+the south banks of the Grand Canyon towards the Little Colorado River
+and including the Mystic Spring, the Bright Angel, the Grand View,
+Hance's old and the Red Canyon Trails, in the neighborhood of which,
+for centuries, the Havasupais have been descending. Indeed, it was
+the Havasupais who made the "Indian Gardens" that are so charming a
+feature of the Bright Angel Trail. Sinyela has the upper part of Havasu
+Canyon reaching to Bass's camp at the Caves, named by the Havasupais
+Wai-a-mel. Uta and Waluthama have the lower portion of Havasu Canyon,
+around to the head of Beaver Canyon and all the territory on the south
+side as far as Hack-a-tai-a--the Colorado River.
+
+Thus there are no disputes arising over the wrongful pasturage of
+stock, as each Indian regards himself as bound by the strictest ties
+of honor not to deviate from these established and long-observed
+boundaries.
+
+As I have before stated, the Havasupais at one time owned the whole
+of the Kohonino Forest region and also the trails into Hack-a-tai-a
+(the Grand Canyon). From time immemorial they have hunted from Havasu
+(Cataract) Canyon to the Little Colorado, and, of course, have had
+access to the water pockets, or rock tanks, in which rain water
+accumulates all along this dry and springless region. In talking
+with one of the Indians recently he asked me if the Great Father
+at Washington could do nothing for him and his people so that they
+might still continue to use the water pockets of their ancestral
+hunting-ground. He said, "You sabe Ha-ha-poo-ha (Rain Tank) and
+Ha-wai-i-tha-qual-ga (Rowe's Well) and Ha-ga-tha-wa-di-a (the water
+hole near Hance's Camp) and Ha-ha-i-ga-sa-jul-ga (Red Horse Tank),
+Havasupai use these water holes when him go hunt deer and antelope.
+Now white man him come and say, 'D-- you, you get away. I've got no
+water for any blanked Indian.' We no catch 'em water, we no go hunt,
+and we no go hunt we no catch 'em deer and antelope and jack rabbit,
+and by-em-by our squaws and boys and gels go heap hungry. Maybe so you
+see 'em Great Father at Washington and you tell him, and ask him what
+Havasupai do."
+
+
+
+
+CHAPTER XVI
+
+THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS
+
+
+The Havasupais do not occupy a high place in the scale of religious
+life. They are very different from the Hopis and Navahoes. They have
+few ceremonies, few prayers, and few ideas connected with the world of
+spirits. If evil comes upon them they seek to propitiate the power that
+caused it. They dance and pray. But there is no system, no recurrence
+of elaborate ceremonials year after year. Indeed, the only regular
+dance that I have personally seen is that of the annual harvest, and
+that is occasionally omitted. The Sick Dance, as its name implies, is
+for the purpose of healing the sick.
+
+On the second night of my first visit to the Havasupais my companions
+and I were invited by Hotouta to accompany him to one of these harvest
+thanksgiving dances. It was a wild and fantastic scene. Gathered
+together in a circular enclosure, the fence made of willow poles bound
+together with withes of the same tree, were between one hundred and
+two hundred Indians of both sexes in any and all manner of dress and
+undress. Three or four bonfires added to the weirdness by throwing
+peculiar lights and shadows upon the countenances of those present. At
+times there was a silence which became almost solemn in its intensity,
+and then talking and chattering broke out again, as if the sound of
+their own voices helped, in some measure, to relieve the painfulness
+of the solemnity of this not-very-welcome religious ceremonial. I was
+actually gazing upon the preparations in progress for the sacred peach
+dance. One by one the notables of the tribe were pointed out to me.
+There stood Kohot Navaho in proud solitariness, eyeing the preparations
+with a moodiness which became his serious and taciturn nature. Not a
+thing of importance passed his eye. His keen powers of observation
+took in the frivolity of certain young Havasupai belles as well as the
+actions of the Chemehuevi Indian who was to be director of the music
+of this religious festival. By his side stood his second son, who, in
+gentle and mellifluous speech was talking to those with whom he came in
+contact. Hotouta, the second chief, was by my side, acting as guide,
+chaperon, and instructor in the mysteries. Here was his daughter, a
+fine buxom lass of sixteen summers, with merry, laughing eyes, saucy
+lips, thick black hair, cut with the usual deep fringe on her forehead,
+and a voice that would have been the fortune of an American girl who
+desired a place on the operatic stage. Yonder stood Ha-a-pat-cha, a
+fine athletic fellow with muscles of steel and a chest like that of an
+ox, whose only costume was the gee-string. He marched to and fro as if
+consciously proud of his fine figure, came up at a call from Hotouta
+and seemed to be highly pleased with his introduction to us, although
+there was an air of condescension in his handshake which suggested that
+I was the honored person. Perhaps I was! _Quien sabe?_
+
+Near by stood Mr. Bass and a special commissioner sent by the United
+States Indian Department to report on the condition of the Havasupais,
+and seek to gain their consent to send their children to the Indian
+school at Fort Mohave.
+
+I was too tired that night to stay long. So after an hour's
+watching I returned to Hotouta's hawa, stretched myself out on the
+sand--_outside_--in my blankets, and was soothed to sleep by the
+monotonous chant of the dancers.
+
+Next day, in a burst of frolicsomeness I exclaimed to my friend, who
+was commonly called Tom by the whites:
+
+"Hotouta, why you no let me dance, all same Havasupai?"
+
+It never entered my comprehension that Tom would regard the remark with
+serious attention, hence my astonishment can better be imagined than
+described when thoughtfully he turned to me and said:
+
+"Maybe so! Me no know! Maybe so Havasupai no like 'em you dance. Maybe
+so they all same like 'em! I see pretty soon."
+
+"Pretty soon" he came back with a cheery "All right! Navaho say you
+dance. Havasupai like 'em you!"
+
+Here was a fine predicament! I had never danced a step in my life.
+In the few ball-rooms I had visited I had been a "wall flower." But
+in this case I had provoked the invitation myself, so, after a brief
+mental struggle, as gracefully as possible I accepted the consequences
+of my own rash speech.
+
+When the hour arrived I placed myself under the hands of Hotouta,
+Yunosi his squaw, and their daughter, in order that I might be properly
+and appropriately apparelled for the occasion. The first salutation
+somewhat daunted me. Tom said, "You catch 'em white shirt!" The only
+white shirt I had was a night robe which had done service to such an
+extent that I had placed it in my saddlebags when we left civilized
+regions for the purpose of wrapping up specimens of rock to take home.
+Its "whiteness" may have been somewhat of a memory. But I brought it
+forth, and waited anxiously for Hotouta's approval. He was delighted,
+and I felt reassured.
+
+When it was donned, and a pair of blue overalls, I was ready to receive
+the painted lines of sub-chieftainship on my face, and the eagle plume
+in my hair.
+
+Then, in solemn dignity, we started down, Indian file, for the dance
+ground. At least Hotouta and I were dignified, while behind us Mr.
+Bass and the special Indian Commissioner were making frantic endeavors
+to hold in their laughter at the rude and brutal (!) jokes they were
+making at my expense. We had not proceeded far before Hotouta stopped
+me and with solemn face said: "You dance, you no laugh. Havasupai no
+like 'em you laugh!" I promised to be "as sober as a judge," and not
+laugh, and again we proceeded, to be stopped once more by Hotouta, who
+explained with perfect seriousness: "Maybe so you dance heap harnegi.
+Havasu squaw, she like 'em you. You catch 'em one squaw. Then you dance
+more and maybe so you catch 'em two squaw. She come, all same" (and
+here Hotouta illustrated how the squaw might come and separate me from
+my male companion to right or left, and take my hand in the fashion
+afterwards described). "She take your hand, all same. You no nip. She
+no like 'em you nip." I promised not to "nip," and with satisfaction
+Hotouta now led the way to the dance ground.
+
+After a formal introduction to all the chiefs and their approval given
+to my being accepted as Hotouta's brother and a fellow chief with him
+in the tribe of the Havasupais, the dance began. This is how it was
+conducted.
+
+The "evangelist" sang over a strain of a new song. A dozen or so of the
+leaders took it up, and as soon as they were fairly familiar with it,
+the others joined in. Then the women took a hand, literally as well as
+figuratively, for they came in and separated the men, interlocking the
+fingers, midway between the first and second knuckle joints, standing
+shoulder to shoulder, and enlarging the group until a complete circle
+was formed. Then, with a side shuffling motion, moving one foot to the
+left and following it rapidly but rhythmically with the other, the
+while lustily and seriously singing the song they had just learned, the
+dance continued,--a dull, monotonous, sleep-producing ceremony, until
+the onlooker was awakened by manifestations he little expected to see
+at an Indian thanksgiving dance. Very often it occurs that women of the
+tribe are affected with a somewhat similar excitement to that which
+seizes the negro when he has "the power." With a shriek, the woman
+hysterically leaps within the circle made by the dancers, and howls
+and shouts and dances and jumps, and then, perhaps, throws herself in
+a heavy stupor upon the ground. Some will run to the centre post, and,
+hanging on with one or both hands, will swing rapidly around until they
+fall exhausted to the ground. When the male members tire of seeing
+these excitable females upon the ground, they unostentatiously step up
+to the prostrate figures, seize their long thick hair, swing it over
+the shoulder, and thus proceed to drag the now exhausted women to the
+fires, where friends of their own sex attend them until they "come to."
+
+And what did all this ceremony mean?--for to the Havasupais it was a
+ceremony, performed with as much dignity as we perform our religious
+services in church or cathedral. While I was dancing Hotouta was giving
+an explanation to Mr. Bass. Each year this dance is performed as an act
+of highest devotion to gain the approbation of "Those Above." The Peach
+Dance is the "harvest thanksgiving" dance--when thanks are made for the
+gifts of the past and prayers are offered for the needs of the future.
+
+The leader of the singing was a Chemehuevi Indian,--a tribe located
+west of the Wallapais and living mainly on the California side of the
+Colorado River.
+
+He was a regular "evangelist" amongst the Indians,--a native Moody, and
+gifted enough, musically, to perform the part of Sankey or Excell. His
+harangue on this occasion was an unusually fervent oration, especially
+cutting to Hotouta, for he was one of the chief objects of the
+"evangelist's" vituperation and abuse. In fact had Hotouta been a white
+man he would have gone away saying the preacher was "horribly personal
+and disgracefully abusive" to the leading members of his congregation.
+He explained that the reason the tribe had lost so many of its members
+last year by the dread "grippe" was because of their levity. They had
+laughed too much, gone hunting and visiting white men's camps when
+they ought to have been dancing. They were allowing the white man
+to laugh them out of the traditions of their forefathers. Then he
+especially denounced all friendliness to the whites, and singled out
+Hotouta, Chickapanagie, Spotted Tail, and one or two others who had
+been the leaders in thus countenancing the whites, and administered
+to them severe rebukes. After this, referring to the offer of the
+whites to give them farming implements, food, etc., if they would send
+their children to the Indians' school at Mohave, he urged his hearers
+to listen to no such proposals. He said in effect: "Don't send your
+children to the school of the white man. If you do they will grow up
+with the heart of the white man, and the place of the Havasupai will
+know them no more. Your tribe will be broken up, and then the white
+man will come and take possession of your canyon home where the stream
+ever flows and sings to the waving of willows by their side. He will
+rob you of your corn-fields and of your peach orchards. No longer will
+the place where the bodies of your ancestors were burned be sacred to
+you; your hunting-grounds are now all occupied by him, the deer and the
+antelope have nearly disappeared before his rifle, and he is hungry
+to possess the few things you still have left. This offer is a secret
+plot against you. He thinks if he cannot drive you out he will seduce
+you out, and this school is the offer he makes to you, so that he can
+get your children into his hands. There he will teach them to make fun
+of you; to despise your method of living; your houses, your food, your
+dress, your customs, your dances will all be ridiculed by him, and
+so you will lose the favor of 'Those Above,' and you yourselves will
+soon die and your name and tribe be forgotten." In other words, he
+endeavored to make it perfectly clear to the assembled Havasupais that
+the school proposition was a white man's scheme--a dodge--to get their
+children away so that eventually they--the whites--might claim the
+Havasu Canyon for themselves.
+
+Thus he exhorted time after time, and, after each sermon, sang out,
+line for line, a new song that he desired them to learn. At first
+he alone sang, then Navaho and a few of the older ones took up the
+strain, and soon all joined in. Then the dance began, and continued
+with unabated zeal and fervor until the "missioner" gave the signal for
+rest. Then, after another harangue, another song was learned, another
+dance performed, and so on, _ad libitum_.
+
+The state of mental exaltation or frenzy, not unlike those peculiar
+manifestations of the negroes at revival meetings, the Shakers, "having
+the power" etc., is not uncommon among the Havasupais. At the Thapala
+Dance I have seen three women almost simultaneously suddenly dart
+from different parts of the dance circle, and hysterically shrieking,
+yelling, and singing, foaming at the mouth, tearing their hair, falling
+down with violence, and with appalling disregard to the injury to their
+own bodies dash against each other, or on the great central tree trunk,
+which stands like a flagpole in the centre of their dance corral,
+yield to this uncontrollable frenzy, and remain under its influence
+for an hour or more. During the whole time of their ecstasy, the dance
+continued uninterruptedly, except when one of the frenzied women dashed
+towards the dancers as if to escape the circle. Then the man nearest
+by rudely took her by the arms, body, or shoulders and thrust her,
+shrieking, back into the centre of the circle.
+
+Yunosi gained her present name because of her occult powers and
+frenzied visions. After Hotouta's death she would occasionally wake
+up and cry out that she saw the spirit of her husband, "Tom, heap
+big Supai chief." And, strange to say, in these exalted moments she
+invariably spoke in the crude English her husband had taught her and
+of which she was very proud. Pointing into vacant space, with glaring
+eyes and excited voice, she would declare that she saw "Big chief Tom.
+He come back to see me. O Tom! Tom! I see you." Then turning to her
+friends and others around, she would shriekingly ask, "You no see? You
+no see?" And thus she gained her name, Yunosi.
+
+Thinking that perhaps the Havasupais used some herb, drug, or
+intoxicant, similar to opium, hasheesh, or the stramonium (jimson-weed)
+which the Navahoes use to produce similar frenzies and visions, I
+took some of this, which they call smal-a-ga-to-a, and asked several
+if they ever used it. In every case the answer was a sharp "No!
+Han-a-to-op-o-gi," and one Havasu informed me it was "very bad. All
+same white man's whiskey." Indeed, such has been the excellent teaching
+they have received from their ancients, and the tenacity with which
+they, as a people, have adhered to it, it may be safely affirmed that
+the Havasupais use no noxious drug, or fermented or intoxicating
+liquor, and that they do not know any processes by which they can be
+made.
+
+The ways of the Havasupai medicine-men are similar to those of fakirs
+in all lands and ages. I have seen Rock Jones, after examining a
+patient, jump up and excitedly exclaim: "I can see into your head
+and all through your brains; down your throat and into your stomach,
+through your kidneys, bladder, and intestines, and you are sick, very
+sick, very heap sick. But I am a good medicine-man. I can cure you
+sure, I can cure you quick. But you must promise to give me five
+dollars. Don't forget I must have five dollars."
+
+[Illustration: ROCK JONES, LEADING MEDICINE MAN OF HAVASUPAIS.]
+
+[Illustration: SINYELA, WITH ESUWA, GOING FOR WATER.]
+
+In one case with which I was familiar, the medicine-man declared that
+the heart of one sick man had gone away to the topmost peak of one of
+the canyon walls. It would cost several dollars to charm it back, but
+he could do it. Yielding to the pleadings of the man without the heart,
+he began to exercise his charms and incantations, and the next day he
+came in and declared he had seen it return during the early morning
+hours, and his patient would recover. His prognostication was correct;
+the man was soon well and strong, and paid his six-dollar fee for
+having his heart returned to him, with due gratitude and thankfulness.
+
+Another man who had been on the trail of some runaway horses had become
+overheated and was attacked severely with cholera morbus. He was
+brought into the village nearly dead, his pains increased by a terrible
+soreness in his back, caused by severe vomitings. The medicine-man
+gave him a large dose of red pepper, and, after sucking the flesh of
+his stomach, bowels, and back, rubbed the body of the sick man with
+red pepper, and then began his incantations. Soon he declared that a
+Wallapai doctor who hated the Havasupais had left a long white rope
+on the trail over which the sick man passed, and that it was this
+charmed rope which had entered his body and caused the sickness. On
+the promise of a fee of several dollars, he expressed confidence that
+the rope could be successfully taken from the invalid, and that its
+removal would be followed by immediate recovery. After a little time
+had elapsed, the crafty charlatan produced a long white rope, which he
+said his skill had extracted. Needless to add, the patient recovered,
+and to this day extols the wonderful skill and power of his physician.
+
+Of late years a large number of Havasupais have been carried off with
+a bilious fever, with marked malarial symptoms. The usual indifference
+in the earlier stages of the disease gives way later on to frantic
+sweatings and appeals to the medicine-man, who comes and sings and
+seeks by his incantations to remove the evil something within the
+patient that causes the disease. If the sick person is daring enough to
+apply to the agency teacher for medicine, he knows that he no longer
+need expect any help from the medicine-man, whose curses will follow
+him to the world of doom. As in the world of civilization there is
+jealousy, sharp and keen, between the schools of medicine, so do the
+Havasupai medicine-men resent any innovations upon their time-honored
+customs.
+
+Here, as elsewhere, one man's skill and reputation is oftentimes
+maintained by pulling down that of another. Dr. Tommy used to be a
+fairly successful medicine-man, but once, during a fearful epidemic
+of grippe, several children died under his ministrations. It was soon
+noticed that those parents whose children had been treated by another
+medicine-man were active in spreading the report that "they believed
+Dr. Tommy had killed the children by giving them coyote medicine." And
+this "tommy-rot" killed him as a medicine-man, for, though he was never
+brought to any trial on account of this charge, he was shunned and
+ostracized, and in very rare cases is ever called upon to exercise his
+medical powers.
+
+There are now three medicine-men in the tribe, the chief of whom
+is Rock Jones, whose Havasupai names are suggestive. They are:
+Pa-a-hu-ya´ and In-ya-ja-al´-o, the former signifying "black," the
+other "the rising sun." At-nahl, whose name means a "sack," is the
+second in importance, and the youngest is Ma-tō-mā´, commonly
+known as Bob. I have just asked Lanoman which is the best medicine-man
+of the three, and his reply when I asked "Who makes the sick people
+well the quickest?" was: "All same. All no good. All make people dead
+pretty quick!"
+
+Death is supposed to be, in every case, the departure of the spirit
+from the body, and when the sick person is approaching death the
+friends and relatives, led by the medicine-man, will often sit around
+the invalid and sing their petitions to the departing spirit in the
+hope that it may be led to repent and return to the body. If the
+patient recovers, the medicine-man takes the credit (and what pay he
+can get) for the return of the spirit, and goes about in high feather,
+recounting to all he meets the new instance of his wonderful and occult
+power.
+
+One of the greatest insults that can be offered to the friends of a
+dead Havasupai is to refer to him. The reason given to me for this is
+that whenever a thought is sent after a dead person it either prevents
+his spirit continuing the journey to Shi-pa-pu, or leads him to desire
+to return to earth, neither of which are good for a Havasupai.
+
+One of the school teachers informed me that she once, in reconvening
+the school after a holiday, read out the name of a child that had
+recently died. The moment the name was pronounced several of both
+boys and girls burst out, some into a wild wailing and others into
+fierce and angry denunciations of the wicked white woman who had thus
+arrested the spirit of the deceased on its journey to the underworld.
+
+The last night of our first visit the Havasupais had a Sick Dance. When
+one of their number is very sick or about to die, the medicine-man
+summons the principal men and women of the camp to dance around him, in
+the hope of driving away the disease. It so happened that during our
+visit one of the young bucks was very sick, and a dance was ordered
+for Saturday evening. It was quite a distance away from our camp, and
+Vesna, whose guest we were that night, informed us that we would not be
+welcomed. The welcome would have been overlooked but for our need of
+rest, and as it was a mile or two away, it was decided not to attend,
+although we could hear the incantations at intervals during the night.
+The dance, however, was similar to such dances elsewhere. The sick man
+was placed in the open air and a circle formed around him, while a
+slow and solemn dance was engaged in by those in the circle, and all
+participated in the chanting of an incantation. This was kept up during
+the entire night, the voices of the singers at times pitched to a very
+high key. As soon as one in the circle grew tired, he dropped out and
+another took his place, but the dance and chant never ceased. If a sick
+man survives the noise and din and wakefulness of this until morning,
+it is probable that his vitality will carry him through, and he will
+recover.
+
+If death is thought to be certainly near, the best clothes of the
+wardrobe are brought out and placed upon the dying person. A woman's
+best dress is not too good for her to die in, and a man's finest
+garments, even to the broadcloth cast-off "Prince Albert" received
+through the kindness of some white friend in the East, is deemed the
+only appropriate gear in which to meet the dread summons to Shi-pa-pu.
+When life is extinct the dressed-up body is wrapped in the best
+blanket the hawa affords, and is then ready for the period of wailing
+and mourning. Relatives and friends of the deceased come and sit in
+the hawa, and as the spirit moves them they raise their voices in
+lamentation, or, singing the bravery, the daring, the good deeds of
+the deceased, ask for him a safe journey to the dread secret places
+of the underworld. Nothing can be more doleful than to hear these
+sad lamentations in the dead of the night. All is still, except the
+never-silent stream which steadily keeps up its murmur as it flows over
+the stones. Otherwise the very Angel of Silence seems to be brooding
+over the scene, for the babble of the creek merely accentuates the
+nearly perfect stillness. Suddenly a loud, long, minor wail rises from
+the hawa in the midst of the willows, and one feels that he can see the
+sound ascend to the heights of these enclosing walls, striking here and
+there, and then rebounding to opposing walls, until the canyon is full
+of voices, wailing one against the other and making a spirit chorus of
+infinite sadness and distress. The imagination unconsciously suggests
+that these echoing wails are the sympathizing spirit voices of men and
+women--former inhabitants of this canyon of the willows--who have come
+to weep with those who weep for their dead loved ones.
+
+There is no fixed period for this wailing, but as soon as it is
+satisfactorily concluded the body is tenderly thrown across the
+best horse owned by the deceased, if a man,--or ridden by her, if
+a woman,--and, accompanied by other animals conveying some of his
+or her most desirable treasures, is taken to the burial or burning
+ground. Prior to the advent of the white man the Havasupais practised
+cremation, and between Bridal Veil and Mooney Falls, and also on the
+rim of the Grand Canyon, at a place since named Crematory Point, the
+remains of scores of burned bodies of men and women and also of horses
+were recently to be seen. For it was deemed of the greatest importance
+to give the spirit of the deceased the spirit of his dead horse, upon
+which he might ride to the dark abode of the underworld. Before it was
+burned, the horse must be strangled, and this was done by tightly tying
+a strip of wet buckskin around his neck, and, as it dried, it rapidly
+contracted and thus strangled the doomed animal. Then both human being
+and animal were burned.
+
+But even this was not considered a sufficient offering to the powers of
+the dead. Returning to the village, a peach tree in the orchard of the
+dead man was cut down that it might also be "dead" and thus accompany
+its owner to the spirit world and give him its refreshing fruit
+there. On the death of a chieftain or great warrior, several peach
+trees--thapala--are cut down.
+
+Of late years, however, these customs of cremation, strangling of
+horses, burning of treasures, and cutting down of peach trees have
+not been as universal as formerly. Hotouta, the oldest son of Kohot
+Navaho, the last of the old chiefs, had great influence with his
+people, and Mr. Bass succeeded in convincing him of the extravagant
+folly of thus wasting on the dead, to whom the sacrifices were of no
+benefit, that which could be of so much use to the living. Consequently
+his influence materially helped to change the custom from cremation to
+ground interment. Later, after Hotouta's death, when several families
+had gone back to the old habit of cremation, others exercised their
+influence with the Havasupais to lead them to abandon the old custom.
+These endeavors were all effective to a large extent, and, when Captain
+Navaho, the last great Kohot the Havasupais will ever have, died in
+1898, he was buried instead of being cremated. Late in 1897, however,
+the son of Sinyela died, and though in many things Sinyela is one of
+the most progressive of the Havasupais, he and his brother took the
+boy's body across a horse, tied an axe to the corpse, and started up
+the canyon towards Topocobya. When they returned the axe had been used,
+the horse was strangled, and burned bones of human and equine bodies in
+a side gorge attest the hold the old superstitions and customs still
+have upon the Havasupai mind.
+
+And again in the summer of 1899--May or June--when the daughter of
+the present Kohot and wife of Lanoman (another son of Sinyela) died,
+Lanoman felt that nothing short of the old and time-honored method of
+cremation would be suitable for the daughter of the new chief and the
+wife of so smart and bright an Indian as himself. For Lanoman knew more
+English, perhaps, than any other Havasupai, and was afflicted with the
+not uncommon complaint of great self-esteem and conceit. Accordingly,
+the body was clothed in the finest blankets of the wardrobe, and many
+precious things were taken with it to the Havasu Canyon below Mooney
+Falls. Tenderly the body was lowered down the already nearly useless
+ladder, and after suitable wailing, the funeral pyre was built, the
+body placed thereupon, more wood heaped around and over the body,
+and then the whole fired. When the body was destroyed, the mourners
+returned, kicking down the upper portion of the ladder as they did so,
+that no other Havasupai should be burned there, and also that no white
+foot should again desecrate the sacred precincts of the lower Havasu
+Canyon. Then, that the favorite horse of the woman thus honored after
+her death should follow her to the underworld, it was taken to the
+edge of the plateau above, from which the descent to Bridal Veil and
+the upper portion of Mooney Falls is made, the wet strip of buckskin
+tied around its neck, and, as the cord dried and tightened, and the
+poor animal began to reel and totter in its death struggles, it was
+given a push, tumbled over the edge, and--instead of descending to the
+lower canyon at the foot of the Falls where the burned body was--fell
+on the shelves of limestone accretions which terrace the canyon at the
+side of the Falls, bounded from one terrace to another, and then, to
+the infinite disgust of the mourners, lodged there. And there it still
+remains--or what is left of it, for, as I passed by in July, 1899,
+though I could not see the animal, the frightful odor of the carrion
+ascended to the very heavens.
+
+
+
+
+BIBLIOGRAPHY
+
+
+On the Navahoes consult the full list prepared by Professor Frederick
+Webb Hodge in Washington Matthews' "Navaho Legends," published by
+Houghton, Mifflin & Co., for the American Folk-Lore Society.
+
+COUES, ELLIOTT.
+
+On the Trail of a Spanish Pioneer. The Diary and Itinerary of Francisco
+Garcés in his Travels through Sonora, Arizona, and California. 2 vols.
+Francis P. Harper, New York, 1900.
+
+DORSEY, GEORGE A., AND VOTH, H. R.
+
+The Oraibi Soyal Ceremony. (Field Columbian Museum, publication 55,
+Anthropological Series, Vol. III, No. 1. 59 pages and many plates.)
+
+FEWKES, JESSE WALTER.
+
+Preliminary Account of an Expedition to the Pueblo Ruins near Winslow,
+Arizona, in 1896. (In Smithsonian Report for 1896. Pages 517 to 539.)
+
+Preliminary Account of Archæological Field Work in Arizona in 1897. (In
+Smithsonian Report for 1897. Pages 601 to 603.)
+
+Two Ruins Recently Discovered in the Red Rock Country, Arizona. (In
+American Anthropologist, August, 1896. Pages 263 to 283.)
+
+Pueblo Ruins near Flagstaff, Arizona. (In American Anthropologist, N.
+S., Vol. II, 1900. Pages 422 to 450.)
+
+A Suggestion as to the Meaning of the Moki Snake Dance. (In Journal of
+American Folk-Lore, date unknown. Pages 129 to 138.)
+
+The Owakulti Altar at Sichomovi Pueblo. (In American Anthropologist, N.
+S., Vol. III, 1901. Pages 211 to 226.)
+
+An Interpretation of Katchina Worship. (In the Journal of American
+Folk-Lore, April-June, 1901. Pages 81 to 94.)
+
+The Pueblo Settlements near El Paso, Texas. (In American
+Anthropologist, N. S., Vol. IV, No. 1, 1902. Pages 57 to 95.)
+
+The New Fire Ceremony at Walpi. (In American Anthropologist, N. S.,
+Vol. II, No. 1, 1900. Pages 80 to 138.)
+
+Property Rights in Eagles among the Hopi. (In American Anthropologist,
+N. S., Vol. II, 1900. Pages 690 to 707.)
+
+Tusayan Flute and Snake Ceremonies. (In Nineteenth Annual Report Bureau
+of American Ethnology, 1901. Pages 957 to 1011.)
+
+Archæological Expedition to Arizona in 1895. (In Seventeenth Annual
+Report Bureau of American Ethnology, 1898. Pages 520 to 744.)
+
+Snake Ceremonials at Walpi. (Vol. XIV. of Journal of American Ethnology
+and Archæology. Houghton, Mifflin & Co., Boston, 1894. In this volume
+is a carefully prepared bibliography on the Snake Dance (see pages 124
+to 126) which is too lengthy to be reproduced here and to which the
+student is referred.)
+
+GARCÉS, FRANCISCO.
+
+Diary and Itinerary, translated by Elliott Coues. (See Coues.)
+
+HOUGH, WALTER.
+
+Environmental Interrelations in Arizona. (In American Anthropologist
+for May, 1898. Pages 133 to 155.)
+
+JAMES, GEORGE WHARTON.
+
+In and Around the Grand Canyon. Little, Brown, & Co., Boston, Mass.,
+1900.
+
+Indian Basketry. Henry Malkan, New York, 1901.
+
+The Havasupai Indians and their Cataract Canyon Home. (In Good Health,
+Battle Creek, Mich., August, 1899. Pages 446 to 456.)
+
+The Industries of the Navahoes and Mokis. (In Good Health, June, 1899.
+Pages 315 to 322.)
+
+The Pueblo Indians and their Prayer Spring. (In Good Health, July,
+1899. Pages 379 to 384.)
+
+The Snake Dance of the Mokis. (Two articles in Scientific American, New
+York, June 24, 1899, and September 9, 1899.)
+
+Scenes of Spanish Occupancy in our Southwest. (In American Monthly
+Review of Reviews, July, 1899. Pages 51 to 59.)
+
+Discovery of Cliff Dwellings in the Southwest. (In Scientific American,
+New York, January 20, 1900.)
+
+What I Saw at the Snake Dance. (In Wide World Magazine, London,
+January, 1900. Pages 264 to 274.)
+
+Harvest Festivals of Some of our Southwestern Aborigines. (In Good
+Health, October, 1899. Pages 583 to 589.)
+
+Moki Fashions and Customs. (In Good Health, November, 1899. Pages 641
+to 647).
+
+Types of Female Beauty among the Indians of the Southwest. (In Overland
+Monthly, San Francisco, Cal., March, 1900. Pages 195 to 209).
+
+Some Indian Women. (In New York Tribune Supplement, April 8, 1900.)
+
+The Fire Dance of the Navahoes. (In Wide World Magazine, London,
+September, 1900. Pages 516 to 523.)
+
+The Hopi Basket Dance. (In New York Tribune Supplement.)
+
+Indian Madonnas. (In New York Tribune Supplement, December 23, 1900.)
+
+Indian Pottery. (In House Beautiful, Chicago, April, 1901. Pages 235 to
+243.)
+
+Down the Topocobya Trail. (In Wide World Magazine, London, April, 1901.
+Pages 75 to 80.)
+
+Indian Basketry. (In Outing, New York, May, 1901. Pages 177 to 186.)
+
+The Storming of Awatobi. (In the Chautauquan, Cleveland, O., August,
+1901. Pages 497 to 501.)
+
+The Art of Indian Basketry. (In the Southern Workman, Hampton, Va.,
+August, 1901. Pages 439 to 448.)
+
+Indian Basketry in House Decoration. (In the Chautauquan, Cleveland,
+O., September, 1901. Pages 619 to 624.)
+
+Moki and Navaho Indian Sports. (In Outing, New York, October, 1901.
+Pages 10 to 15.)
+
+Indian Pottery. (In Outing, New York, November, 1901. Pages 154 to 161.)
+
+The Hopi Indians of Arizona. (In Southern Workman, Hampton, Va.,
+December, 1901. Pages 677 to 683.)
+
+The Collecting of Indian Baskets. (In the Literary Collector, New York,
+January, 1902. Pages 103 to 109.)
+
+Some Indian Dishes. (In American Kitchen Magazine, Boston, Mass.,
+January, 1902. Pages 129 to 133 and frontispiece.)
+
+The Indians and their Baskets. (In Four Track News, New York, February,
+1902. Pages 77 to 79.)
+
+Indian Blanketry. (In Outing, New York, March, 1902. Pages 684 to 693.)
+
+LUMMIS, CHARLES F.
+
+Across the Continent. (Scribner's.)
+
+A New Mexico David, and Other Stories. (Scribner's.)
+
+The Land of Poco Tiempo.
+
+The Man that Married the Moon.
+
+All the volumes of "Land of Sunshine," now "Out West," of which he is
+Editor, published in Los Angeles, Cal.
+
+MATTHEWS, WASHINGTON.
+
+Navaho Legends. (The American Folk-Lore Society. In this volume
+Professor F. W. Hodge has a full bibliography on the Navahoes.)
+
+MINDELEFF, COSMOS.
+
+Navaho Houses. (In Seventeenth Annual Report Bureau of American
+Ethnology, 1898. Pages 475 to 517.)
+
+PEPPER, GEORGE H.
+
+The Navaho Indians. An Ethnological Study. (In Southern Workman,
+Hampton, Va., November, 1900. 7 pages.)
+
+The Making of a Navaho Blanket. (In Everybody's Magazine, New York,
+January, 1902. Pages 33 to 43.)
+
+POWELL, J. W.
+
+The Lessons of Folk-Lore. (In American Anthropologist, N. S., Vol. II,
+No. 1, 1900. Pages 1 to 36.)
+
+VOTH, H. R., AND DORSEY, GEORGE A.
+
+The Oraibi Soyal Ceremony. (See Dorsey.)
+
+
+
+
+_AN IMPORTANT NEW BOOK DESCRIBING THE MOST STUPENDOUS SCENE ON THE
+AMERICAN CONTINENT_
+
+_In and Around the Grand Canyon of the Colorado River in Arizona_
+
+By GEORGE WHARTON JAMES
+
+Illustrated with twenty-three full-page plates and seventy-seven
+pictures in the text · 8vo · Cloth · Price, $2.50
+
+[Illustration: CROSSING THE COLORADO TO THE SHINUMO.]
+
+The volume, crowded with pictures of the marvels and beauties of the
+Canyon, is of absorbing interest. Dramatic narratives of hairbreadth
+escapes and thrilling adventures, stories of Indians, their legends and
+customs, and Mr. James's own perilous experiences, give a wonderful
+personal interest in these pages of graphic description of the most
+stupendous natural wonder on the American Continent.--_Philadelphia
+Public Ledger._
+
+A veritable storehouse of wonders.--_Boston Advertiser._
+
+There is a ring of actuality about this book.--_Outing_, New York.
+
+The Grand Canyon has never before received such an exposition either
+with pen or camera.--_Literary World._
+
+He has told his story in so fascinating a manner that one feels almost
+within sight and sound of the great canyon.--_San Francisco Bulletin._
+
+The most thorough description of the Grand Canyon of the Colorado and
+its surroundings to be found anywhere.--_Chicago Tribune._
+
+He has not been content to describe the wonders in his own words, but
+from historical records, from the notes of explorers and discoverers,
+and from the accounts of Indian natives, white hunters, miners, and
+guides, he has quoted freely wherever he could find matter of interest
+and value.--_Argonaut_, San Francisco.
+
+An illustrated work of which too much can scarcely be said in praise.
+The Grand Canyon is one of the world's wonders, and this volume is
+the most thorough and satisfying presentation of its many rugged
+attractions thus far offered.--_San Francisco Chronicle._
+
+There is probably no man in the country who is better qualified for
+the writing of such a book than Professor James.... Too much cannot be
+said in praise of his work.--_Arizona Daily Journal-Miner_, Prescott,
+Arizona.
+
+Will be the standard with reference to the main features--historic,
+scenic, and scientific--of the Great Canyon of the Colorado.... Legend
+and tradition are drawn upon for the dramatic effect and local color,
+so that in many respects the book possesses a charm peculiarly its
+own.... One of the typical books of the great West.--_Brooklyn Standard
+Union._
+
+
+
+
+  CONTENTS
+
+
+  CHAPTER
+
+  I. THE COLORADO RIVER AND ITS CANYONS.
+
+  II. EXPLORATIONS FROM THE TIME OF THE SPANIARDS (1540)
+  TO MAJOR J. W. POWELL (1869).
+
+  III. EXPLORATIONS BY MAJOR J. W. POWELL (1869-72).
+
+  IV. LATER EXPLORATIONS.
+
+  V. FLAGSTAFF, THE SAN FRANCISCO MOUNTAINS, THE CLIFF AND
+  CAVE DWELLINGS, AND THE DEAD VOLCANOES.
+
+  VI. FROM THE SANTA FÉ RAILWAY TO THE CANYON BY STAGE.
+
+  VII. TO THE CANYON BY RAILWAY, AND A FEW PRACTICAL SUGGESTIONS
+  TO THE TOURIST.
+
+  VIII. FIRST IMPRESSIONS.
+
+  IX. WHAT DOES ONE SEE?
+
+  X. ON THE RIM.
+
+  XI. THE GRAND VIEW TRAIL.
+
+  XII. THE BRIGHT ANGEL TRAIL.
+
+  XIII. TWO DAYS' HUNT FOR A BOAT IN A SIDE GORGE NEAR
+  THE BRIGHT ANGEL TRAIL.
+
+  XIV. THE MYSTIC SPRING TRAIL.
+
+  XV. THREE DAYS OF EXPLORING IN TRAIL CANYON WITH THE
+  WRONG COMPANION.
+
+  XVI. MR. W. W. BASS AND HIS CANYON EXPERIENCES.
+
+  XVII. THE SHINUMO AND ITS ANCIENT INHABITANTS.
+
+  XVIII. PEACE SPRINGS TRAIL.
+
+  XIX. LEE'S FERRY AND THE JOURNEY THITHER.
+
+  XX. JOHN D. LEE AND THE MOUNTAIN MEADOW MASSACRE.
+
+  XXI. UP AND DOWN GLEN AND MARBLE CANYONS.
+
+  XXII. THE OLD HOPI TRAIL.
+
+  XXIII. THE TANNER-FRENCH TRAIL.
+
+  XXIV. THE RED CANYON AND OLD TRAILS.
+
+  XXV. GRAND CANYON FOREST RESERVE.
+
+  XXVI. THE TOPOCOBYA TRAIL AND HAVASU (CATARACT) CANYON.
+
+  XXVII. THE HAVASUPAI INDIANS AND THEIR CANYON HOME.
+
+  XXVIII. HAVASU (CATARACT) CANYON AND ITS WATERFALLS AND
+  LIMESTONE CAVES.
+
+  XXIX. AN ADVENTURE IN BEAVER CANYON.
+
+  XXX. THE GEOLOGY OF THE GRAND CANYON.
+
+  XXXI. BOTANY OF THE GRAND CANYON.
+
+  XXXII. RELIGIOUS AND OTHER IMPRESSIONS IN THE GRAND CANYON.
+
+  XXXIII. PHOTOGRAPHING THE GRAND CANYON.
+
+  BIBLIOGRAPHY OF THE GRAND CANYON REGION.
+
+
+
+LITTLE, BROWN, & CO., Publishers
+
+254 WASHINGTON STREET, BOSTON
+
+
+
+
+TRANSCRIBER'S NOTE:
+
+Obvious printer errors have been corrected. Otherwise, the author's
+original spelling, punctuation, hyphenation and use of accents have
+been left intact.
+
+Inconsistencies in the author's use of periods (full stops) with
+illustrations have been resolved. The list of illustrations has been
+modified so that illustrations appear in the correct sequence.
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Indians of the Painted Desert
+Region, by George Wharton James
+
+*** END OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION ***
+
+***** This file should be named 44627-0.txt or 44627-0.zip *****
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+The Project Gutenberg EBook of The Indians of the Painted Desert Region, by 
+George Wharton James
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Indians of the Painted Desert Region
+       Hopis, Navahoes, Wallapais, Havasupais
+
+Author: George Wharton James
+
+Release Date: January 8, 2014 [EBook #44627]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION ***
+
+
+
+
+Produced by Chris Whitehead, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+
+
+
+  The Indians
+  of
+  The Painted Desert Region
+
+
+
+
+  WORKS BY
+
+  George Wharton James
+
+
+  IN AND AROUND THE GRAND CANYON OF THE
+  COLORADO RIVER IN ARIZONA.
+
+  THE INDIANS OF THE PAINTED DESERT REGION.
+
+  THE MISSIONS AND MISSION INDIANS OF CALIFORNIA.
+
+  INDIAN BASKETRY.
+
+
+
+
+  [Illustration: IN THE HEART OF THE PAINTED DESERT.]
+
+
+
+
+  The Indians
+  of the
+  Painted Desert Region
+
+  _Hopis_, _Navahoes_, _Wallapais_,
+  _Havasupais_
+
+
+  By
+  George Wharton James
+  Author of "In and Around the Grand Canyon," etc.
+
+
+  [Illustration]
+
+
+  _With Numerous Illustrations from Photographs_
+
+
+
+
+  Boston
+  Little, Brown, and Company
+  1903
+
+
+
+
+     _Copyright, 1903_,
+
+     BY EDITH E. FARNSWORTH
+
+
+     _All rights reserved_
+
+     Published October, 1903
+
+
+     UNIVERSITY PRESS � JOHN WILSON
+     AND SON � CAMBRIDGE, U.S.A.
+
+
+
+     _To my Wife_
+
+
+
+  CONTENTS
+
+
+                                                        PAGE
+
+  INTRODUCTORY                                          xiii
+
+  CHAPTER
+
+     I. THE PAINTED DESERT REGION                          1
+
+    II. DESERT RECOLLECTIONS                              10
+
+   III. FIRST GLIMPSES OF THE HOPI                        29
+
+    IV. THE HOPI VILLAGES AND THEIR HISTORY               44
+
+     V. A FEW HOPI CUSTOMS                                66
+
+    VI. THE RELIGIOUS LIFE OF THE HOPI                    82
+
+   VII. THE HOPI SNAKE DANCE                             102
+
+  VIII. THE NAVAHO AND HIS HISTORY                       124
+
+    IX. THE NAVAHO AT HOME                               138
+
+     X. THE NAVAHO AS A BLANKET WEAVER                   160
+
+    XI. THE WALLAPAIS                                    172
+
+   XII. THE ADVENT OF THE WALLAPAIS                      188
+
+  XIII. THE PEOPLE OF THE BLUE WATER AND THEIR HOME      199
+
+   XIV. THE HAVASUPAIS AND THEIR LEGENDS                 209
+
+    XV. THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS   220
+
+   XVI. THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS     248
+
+  BIBLIOGRAPHY                                           265
+
+
+
+
+  _ILLUSTRATIONS_
+
+
+  In the Heart of the Painted Desert.                  _Frontispiece_
+
+  A Son of the Desert.                            _Vignette on Title_
+
+  In the Heart of the Petrified Forest.             _Facing page_ xvi
+
+  A Freak of Erosion in the Petrified Forest.          "     "      2
+
+  Journeying over the Painted Desert to the
+  Hopi Snake Dance.                                    "     "      2
+
+  Ancient Pottery dug from Prehistoric Ruins on
+  the Painted Desert.                                  "     "      8
+
+  The Painted Desert near the Little Colorado
+  River.                                               "     "     16
+
+  Asleep, Early Morning, on the Painted Desert.        "     "     16
+
+  The Colorado River at Bass Ferry, the Vampire
+  of the Painted Desert.                               "     "     22
+
+  Hano, (Tewa) from the Head of the Trail.             "     "     34
+
+  Hopi Women building a House at Oraibi.               "     "     38
+
+  Mashonganavi from the Terrace below.                 "     "     38
+
+  Mashongce, an Oraibi Maiden, drying Corn
+  Meal.                                                "     "     42
+
+  The Trio of Metates, and Hopi Woman about
+  to grind Corn.                                       "     "     42
+
+  An Oraibi Woman shelling Corn in a Basket
+  of Yucca Fibre.                                      "     "     50
+
+  The "Burro" of Hopi Transportation.                  "     "     50
+
+  An Aged Hopi at Oraibi.                              "     "     54
+
+  A Hopi, weaving a Native Cotton Ceremonial
+  Kilt.                                                "     "     54
+
+  An Oraibi Basket Weaver.                             "     "     60
+
+  An Admiring Hopi Mother.                             "     "     60
+
+  Shupela, Father of Kopeli, Late Snake Priest
+  at Walpi.                                            "     "     68
+
+  A Hopi Girl, Oraibi.                                 "     "     68
+
+  Hopi Children, at Oraibi, waiting for a Scramble
+  of Candy.                                            "     "     76
+
+  Group of Hopi Maidens at Shungopavi.                 "     "     82
+
+  Hopi Woman weaving Basket, her Husband
+  Knitting Stockings.                                  "     "     88
+
+  Hopi Woman preparing Corn Meal for making
+  Doughnuts.                                           "     "     88
+
+  Hopi "Boomerangs."                                   "     "     96
+
+  Hopi Ceremonial Drums.                               "     "     96
+
+  A Hopi Belle at Shungopavi.                          "     "    100
+
+  Blind Hopi Boy, Knitting Stockings.                  "     "    100
+
+  The Beginning of the Hopi Snake Dance,
+  Oraibi, 1902.                                        "     "    102
+
+  The Chief Antelope Priest depositing Pahos at
+  the Shrine of the Spider Woman.                      "     "    106
+
+  Throwing the Snakes into the Circle of Sacred
+  Meal.                                                "     "    106
+
+  Line-up of Snake and Antelope Priests, Antelope
+  Dance, Oraibi, 1902.                                 "     "    110
+
+  The Snake Dance at Oraibi, 1902.                     "     "    114
+
+  The Snakes in the Kiva at Mashonganavi, after
+  the Ceremony of Washing.                             "     "    118
+
+  After taking the Emetic. Hopi Snake Dance at
+  Walpi.                                               "     "    122
+
+  Navaho Silver Necklace and Belt.                     "     "    126
+
+  Hopi Prayer Sticks or Pahos.                         "     "    126
+
+  An Aged Navaho, looking over the Painted
+  Desert.                                              "     "    131
+
+  An Old Hopi at Oraibi.                               "     "    131
+
+  Hopi Ceremonial Head-dresses.                        "     "    134
+
+  Hopi Bahos and Dance Rattles.                        "     "    134
+
+  Kapata, Antelope Priest, at Walpi.                   "     "    140
+
+  A Mashonganavi Hopi, going to hoe his Corn.          "     "    140
+
+  The Antelope Priests leaving their Kiva for the
+  Snake Dance.                                         "     "    146
+
+  The Widow, Daughters, and Grandchildren of
+  the Navaho Chief, Manuelito.                         "     "    146
+
+  Wife of Leve Leve, Wallapai Chief.                   "     "    156
+
+  The March of the Antelope Priests, Oraibi, 1902.     "     "    156
+
+  An Aged Navaho and her Hogan.                        "     "    170
+
+  Navaho Family and Hogan in the Painted
+  Desert.                                              "     "    170
+
+  Navaho Woman on Horseback.                           "     "    176
+
+  The Winner of the "Gallo" Race, at Tohatchi.         "     "    176
+
+  A Wallapai, making a Meal on the Fruit of the
+  Tuna, or Prickly Pear.                               "     "    188
+
+  Wallapai Maiden and Prayer Basket.                   "     "    188
+
+  Susquatami, Wallapai War Chief.                      "     "    196
+
+  Tuasula, Wallapai Chief.                             "     "    196
+
+  Havasupai Fortress and Hue-gli-i-wa, or Rock
+  Figures.                                             "     "    206
+
+  Chickapanagie's Wife, a Havasupai, parching
+  Corn in a Basket.                                    "     "    210
+
+  A Wallapai Woman pounding Acorns.                    "     "    210
+
+  Havasupai Mother and Child.                          "     "    216
+
+  A Family Group of Havasupais.                        "     "    216
+
+  Waluthanca's Daughter, with Esuwa, going for
+  Water.                                               "     "    230
+
+  Lanoman's Wife, a Havasupai.                         "     "    230
+
+  Rock Jones, Leading Medicine Man of Havasupais.      "     "    256
+
+  Sinyela, with Esuwa, going for Water.                "     "    256
+
+
+
+
+INTRODUCTORY
+
+
+Wild, weird, and mystic pictures are formed in the mind by the very
+name--the Painted Desert. The sound itself suggests a fabled rather
+than a real land. Surely it must be akin to Atlantis or the Island
+of Circe or the place where the Cyclops lived. Is it not a land of
+enchantment and dreams, not a place for living men and women, Indians
+though they be?
+
+It _is_ a land of enchantment, but also of stern reality, as those who
+have marched, unprepared, across its waterless wastes can testify. No
+fabled land ever surpassed it in its wondrousness, yet a railway runs
+directly over it, and it is not on some far-away continent, but is
+close at hand; a portion, indeed, of our own United States.
+
+In our schoolboy days we used to read of the Great American Desert. The
+march of civilization has marched that "desert" out of existence. Is
+the Painted Desert a fiction of early geographers, like unto the Great
+American Desert, to be wiped from the map when we have more knowledge?
+
+No! It is in actual existence as it was when first seen by the white
+men, about three hundred and fifty years ago, and as it doubtless will
+be for untold centuries yet to come.
+
+Coronado and his band of daring conquistadors, preceded by Marcos de
+Niza and Stephen the Negro, reaching out with gold-lustful hands, came
+into the region from northern Mexico, conquered Cibola--Zuni--and from
+there sent out a small band to investigate the stories told by the
+Zunis of a people who lived about one hundred miles to the northwest,
+whom they called A-mo-ke-vi. The Navaho Indians said the home of the
+A-mo-ke-vi was a Ta-sa-�n�--a country of isolated buttes--so the
+Spaniards called the people Moki (Moqui) and their land "the province
+of Tusayan," and by those names they have ever since been known.
+
+Yet these names are not the ones by which they designate themselves and
+their land. They are the Hopituh, which Stephen says means "the wise
+people," and Fewkes, "the people of peace."
+
+It was in marching to the land of the Hopituh that the Spaniards
+designated the region "el pintado desierto." And a painted desert it
+truly is. Elsewhere I have described some of its horrors,[1] for I have
+been familiar with them, more or less, for upwards of twenty years.
+I do not write of that of which I have merely heard, but "mine eyes
+have seen," again and again, that which I describe. I have been almost
+frozen in its piercing snow-storms; choked with sand in its whirling
+sand-storms; wet through ere I could dismount from my horse in its
+fierce rain-storms; terrified and temporarily blinded by the brilliancy
+of its lightning-storms; and almost sunstruck by the scorching power of
+the sun in its desolate confines. I have seen the sluggish waters of
+the Little Colorado River rise several feet in the night and place an
+impassable barrier temporarily before us. With my horses I have camped,
+again and again, waterless, on its arid and inhospitable rocks and
+sands, and prayed for morning, only to resume our exhausting journey in
+the fiercely beating rays of the burning sun; longing for some pool of
+water, no matter how dirty, how stagnant, that our parched tongues and
+throats might feel the delights of swallowing something fluid. And last
+year (1902), in a journey to the home of the Hopi, my friends and I saw
+a part of this desert covered with the waters of a fierce rain-storm
+as if it were an ocean, and the "dry wash" of the Oraibi the scene of
+a flood that, for hours, equalled the rapids of the Colorado River. We
+were almost engulfed in a quicksand, and a few days later covered with
+a sand-storm; all these experiences, and others, in the course of a few
+days.
+
+[1] "In and Around the Grand Canyon."
+
+Stand with me on the summit of one of the towering mountains that
+guard the region and you will see such a landscape of color as exists
+nowhere else in the world. It suggests the thought of God's original
+palette--where He experimented in color ere He decided how to paint the
+sunset, tint the sun-kissed hills at dawn, give red to the rose, green
+to the leaves, yellow to the sunflowers, and the varied colors of baby
+blue-eyes, violets, portulacas, poppies, and cacti; where He concluded
+to distribute color throughout His world instead of making it all
+sombre in grays or black.
+
+Look! here is a vast flat of alkali, pure, dazzling white, shining
+like a vivid and horrible leprosy in the noon-day sun; close by is an
+area of volcanic action where a veritable "tintaro"--inkstand--has
+overflowed in devastating blackness over miles and miles. There are
+pits of six hundred feet depth full of black gunpowder-like substance,
+gardens of hellish cauliflowers and cabbages of forbidding black lava,
+and tunnels arched and square of pure blackness. Yonder is a mural
+face a half thousand feet high and two hundred or more miles long. It
+is nearly a hundred miles away, yet it reveals the rich glowing red of
+its walls, and between it and us are large "blotches" of pinks, grays,
+greens, reds, chocolates, carmines, crimsons, browns, yellows, olives,
+in every conceivable shade, and all blending in a strange and grotesque
+yet attractive manner, and fascinating while it awes. It is seldom one
+can see a rainbow lengthened out into flatness and then petrified; yet
+you can see it here. Few eyes have ever beheld a sunset painted on a
+desert's sands, yet all may see it here.
+
+It is a desert, surely, yet throughout its entire width flows a monster
+river; a fiendish, evil-souled river; a thievish, murderous river; a
+giant vampire, sucking the life-blood from thousands of square miles
+of territory and making it all barren, desolate, desert. And this
+vampire river has vampire children which emulate their mother in their
+insatiable thirst. Remorselessly they suck up and carry away all the
+moisture that would make the land "blossom as the rose," and thus add
+misery to desolation, devastation to barrenness.
+
+It is a desert, surely, yet planted in its dreary wastes are
+verdant-clad mountains, on whose summits winter's snows fall and
+accumulate, and in whose bosoms springs of life are harbored.
+
+It is a desert, surely, yet it is fringed here and there with dense
+forests, and in the very heart of its direst desolation threads of
+silvery streams lined with greenish verdure seem to give the lie to the
+name.
+
+It is desert, barren, inhospitable, dangerous, yet thousands of people
+make it their chosen home. Over its surface roam the Bedouins of the
+United States, fearless horsemen, daring travellers, who rival in
+picturesqueness, if not in evil, their compeers of the deserts by the
+Nile. Down in the deep canyon water-ways of the desert-streams dwell
+other peoples whose life is as strange, weird, wild, and fascinating as
+that of any people of earth.
+
+[Illustration: IN THE HEART OF THE PETRIFIED FOREST.]
+
+This is the region and these the people I would make the American
+reader more familiar with. Other books have been written on the Painted
+Desert. One was published a few years ago, written by a clever American
+novelist, and published by one of America's leading firms, and I
+read it with mingled feelings of delight and half anger. It was so
+beautifully and charmingly written that one familiar with the scenes
+depicted could not fail to enjoy it, although indignant--because of the
+errors that might have been avoided. It claims only to be fiction. Yet
+the youth of the land reading it necessarily gain distinct impressions
+of fact from its pages. These "facts" are, unfortunately, so far from
+true that they mislead the reader. It would have been a comparatively
+slight task for the author to have consulted government records and
+thus have made his references to geography and ethnology correct.
+
+It is needless, I hope, for me to say I have honestly endeavored to
+avoid the method here criticised. The bibliography incorporated as part
+of this book will enable the diligent student to consult authorities
+about this fascinating region.
+
+But now comes an important question. What are the boundaries of the
+Painted Desert? I am free to confess I do not know, nor do I think any
+one else does. The Spaniards never attempted to bound it, and no one
+since has ever had the temerity to do so. In Ives's map of the region
+he endeavored to explore, and of which he wrote so hopelessly, he
+places the Painted Desert in that ill-defined way that geographers used
+to follow in suggesting the location of the Great American Desert.
+
+The _conditions_ of color and barrenness that first suggested the name
+exist over a large area; you find them in the plateaus of southern
+Utah and the wild wastes of southern Nevada; they exist in much of New
+Mexico and southwestern Colorado. In Arizona if you sweep around north,
+west, south, and east, they are there. Northward--in the cliffs and
+ravines of the Grand Canyon country, in Blue Canyon, in the red mesas,
+the coal deposits, and in the lava flows around the San Francisco
+Mountains; westward--in the wild mountains and wilder deserts that
+lead to the crossings of the Colorado River, past the craters, lava
+flows, Calico Mountains, and Mohave Desert of the country adjoining the
+Santa F� Route, and the Salton Sea, mud volcanoes, purple cliffs, and
+tawny sands of the Colorado Desert of the Sunset Route of the Southern
+Pacific; southward--in the Red Rock country, Sunset Pass, the meteorite
+beds of Canyon Diablo, the great cliffs of the Mogollon Plateau, the
+Tonto Basin, the Verdi Valley, and away down, over the Hassayampa,
+through the Salt River Valley, past the Superstition and other purple
+and variegated mountains, into the heart of northern Mexico itself;
+eastward--to the Petrified Forest, across into New Mexico to Mount
+San Mateo, by the cliffs, craters, lava flows, alkali flats, gorges
+and ravines of the Zuni Mountain country and as far as the Rio Grande
+at Albuquerque, where the basalt is scattered about in an irregular
+way, as if the molten stuff had been washed over the country from
+some titanic bucket, and left to lie in great inky blots over the
+bright-colored soils and clays.
+
+To me, _all this_ is Painted Desert region, for much of it is painted
+and much is desert. Indeed, if one Painted Desert were to be staked off
+in any one of the above named States, ten others, equally large, could
+be found in the remaining ones.
+
+It is a wonderful region viewed from any standpoint. Scenic! It is
+unrivalled for uniqueness, contrasts, variety, grandeur, desolateness,
+and majesty. Geologic! The student may here find in a few months what a
+lifetime elsewhere cannot reveal. Artistic! The artist will find it his
+rapture and his despair. Arch�ologic! Ruins everywhere, cavate, cliff,
+and pueblo dwellings, waiting for investigation, and, doubtless, scores
+as yet undiscovered. Ethnologic! Hopi, Wallapai, Havasupai, Navaho,
+Apache, and the rest; with mythologies as fascinating and complex
+as those of old Greece; with histories that lose themselves in dim
+legend and tradition, and that tell of feuds and wars, massacres and
+conflicts, that extend over centuries.
+
+In the first chapter I have briefly named some of the wonders and
+marvels of this fascinating land, and though in barest outline, "the
+half has not been told."
+
+It will be noticed that I have not rigidly adhered to the subjects as
+indicated by the heads of the chapters. I have preferred a discursive
+rather than a rigid style, for I deem it will prove itself the more
+interesting to the generality of my readers, and I merely call
+attention to it so that my critics may know it is not done without
+intent.
+
+Of the Indians of this region I have room to write of four tribes
+only, viz., the Hopi, the Navaho, the Wallapai, and the Havasupai. Of
+the former much has been written in late years, owing to the interest
+centred in their thrilling religious ceremony, the Snake Dance. Of the
+Navaho considerable is known, but of the Wallapai and Havasupai there
+is little known and less written. Indeed, of the Wallapai there is
+nothing in print except the brief and cursory remarks of travellers,
+and the reports of the teachers of the recently established schools
+to the Indian Department. No one is better aware than myself of the
+incomplete and fragmentary character of what I have written, but this
+book is issued, as others that have preceded it from my pen, in accord
+with my desire to place in compact form for the general reader reliable
+accounts of places and peoples in the United States hitherto known only
+to the explorer and scientist.
+
+To all the writers of the United States Bureau of Ethnology and the
+Smithsonian Institution, as well as those of other departments of the
+Government who have written on the region, I gratefully acknowledge
+many indebtednesses, especially to Powell, Fewkes, Matthews, Stephen,
+Hodge, Hough, Hrdlicka, Cushing, and Shufeldt.
+
+To those who know the persistency and conscientiousness of my labors
+in my chosen field, and the pains I take both by observation and
+from the works of authorities to gain accurate knowledge, and my
+_over_-willingness to acknowledge by pen and voice those to whom I am
+indebted, it will not be necessary to state that I have endeavored to
+make this book a standard. If I have failed to give credit where it was
+due, I do so now with an open heart.
+
+For the kindly reception my work in the printed page and on the
+platform has received in the past I hereby express my grateful
+acknowledgments.
+
+  GEORGE WHARTON JAMES.
+
+  AUTHOR AMPHITHEATRE,
+  BASS CAMP,
+  GRAND CANYON, ARIZONA.
+
+
+
+
+_THE INDIANS OF THE
+Painted Desert Region_
+
+
+
+
+CHAPTER I
+
+THE PAINTED DESERT REGION
+
+
+Civilization and barbarism obtrude themselves delightfully at every
+turn in this Wonderland of the American Southwest, called the Painted
+Desert Region.
+
+Ancient and modern history play you many a game of hide-and-seek as you
+endeavor to trace either one or the other in a study of its aboriginal
+people; you look upon a ceremony performed to-day and call it modern.
+In reality it is of the past, so old, so hoary with antiquity that even
+to the participants it has lost its origin and much of its meaning.
+
+History--exciting, thrilling, tragic--has been made in the Painted
+Desert Region; was being made centuries before Leif Ericson landed on
+the shores of Vinland, or John and Sebastian Cabot sailed from Bristol.
+History that was ancient and hoar when the band of pilgrims from Leyden
+battled with the wild waves of the Atlantic's New England shore, and
+was lapsing into sleepiness before the guns of the minute-men were
+fired at Lexington or Allen had fallen at Bunker Hill.
+
+In the Painted Desert Region we find peoples strange, peculiar, and
+interesting, whose mythology is more fascinating than that of ancient
+Greece, and, for aught we know to the contrary, may be equally ancient;
+whose ceremonies of to-day are more elaborate than those of a devout
+Catholic, more complex than those of a Hindoo pantheist, more weird
+than those of a howling dervish of Turkestan.
+
+Peoples whose origin is as uncertain and mysterious as the ancients
+thought the source of the Nile; whose history is unknown except in the
+fantastic, though stirring and improbable stories told by the elders
+as they gather the young men around them at their mystic ceremonies,
+and in the traditional songs sung by their high priests during the
+performance of long and exhausting worship.
+
+Peoples whose government is as simple, pure, and perfect as that of the
+patriarchs, and possibly as ancient, and yet more republican than the
+most modern government now in existence. Peoples whose women build and
+own the houses, and whose men weave the garments of the women, knit the
+stockings of their own wear, and are as expert with needle and thread
+as their ancestors were with bow and arrow, obsidian-tipped spear, or
+stone battle-axe.
+
+Here live peoples of peace and peoples of war; wanderers
+and stay-at-homes; house-builders and those who scorn fixed
+dwelling-places; poets whose songs, like those of blind Homer and
+the early Troubadors, were never written, but enshrined only in the
+hearts of the race; artists whose paints are the brilliant sands of
+many-colored mountains, and whose brushes are their own deft fingers.
+
+[Illustration: A FREAK OF EROSION IN THE PETRIFIED FOREST.]
+
+[Illustration: JOURNEYING OVER THE PAINTED DESERT TO THE HOPI SNAKE
+DANCE.]
+
+Its modern history begins about three hundred and fifty years ago
+when one portion of it was discovered by a negro slave, whose amorous
+propensities lured him to his death, and the other by a priest, of whom
+one writer says his reports were "so disgustful in lyes and wrapped up
+in fictions that the Light was little more than Darkness."
+
+Of its ancient history who can more than guess? To most questions it
+remains as silent as the Sphinx. The riddle of the Sphinx, though, is
+being solved, and so by the careful and scientific work of the Bureau
+of Ethnology, the riddles of the prehistoric life of our Southwest,
+slowly but surely, are being resolved.
+
+One of the countries comprised in the Painted Desert Region is the
+theme of an epic, Homerian in style if not in quality, full of wars
+and rumors of wars, storming of impregnable citadels, and the recitals
+of deeds as brave and heroic as those of the Greeks at Marathon or
+Thermopyl�; a poem recently discovered, after having remained buried in
+the tomb of oblivion for over two hundred years.
+
+Here are peoples of stupendous religious beliefs. Peoples who can
+truthfully be designated as the most religious of the world; yet
+peoples as agnostic and sceptic, if not as learned, as Hume, Voltaire,
+Spencer, and Ingersoll. Peoples to whom a written letter is witchcraft
+and sorcery, and yet who can read the heavens, interpret the writings
+of the woods, deserts, and canyons with a certainty never failing and
+unerring. Peoples who twenty-five years ago stoned and hanged the
+witches and wizards they sincerely thought cursed them, and who, ten
+years ago hanged, and perhaps even to-day, though secretly, hang one
+another on a cross as an act of virtue and religious faith, after
+cruelly beating themselves and one another with scourges of deadly
+cactus thorns.
+
+Here are intelligent farmers, who, for centuries, have scientifically
+irrigated their lands, and yet who cut off the ears of their burros to
+keep them from stealing corn.
+
+A land it is of witchcraft and sorcery, of horror and dread of ghosts
+and goblins, of daily propitiation of Fates and Powers and Princes
+of Darkness and Air at the very thought of whom withering curses and
+blasting injuries are sure to come.
+
+Here dwell peoples who dance through fierce, flaming fires, lacerate
+themselves with cactus whips, run long wearisome races over the
+scorching sands of the desert, and handle deadly rattlesnakes with
+fearless freedom, as part of their religious worship.
+
+Peoples who pray by machinery as the Burmese use their prayer wheels,
+and who "plant" supplications as a gardener "plants" trees and shrubs.
+
+Peoples to whom a smoking cigarette is made the means of holy
+communion, the handling of poisonous reptiles a sacred and solemn act
+of devotion, and the playing with dolls the opportunity for giving
+religious instruction to their children.
+
+Peoples who are pantheists, sun worshippers, and snake dancers, yet who
+have churches and convents built with incredible labor and as extensive
+as any modern cathedral.
+
+Peoples whose conservatism in manners and religion surpass that of the
+veriest English tories; who, for hundreds of years, have steadily and
+successfully resisted all efforts to "convert" and change them, and
+who to-day are as firm in their ancient faiths as ever. Peoples whom
+Spanish conquistadors could not tame with matchlock, pike, and machete,
+nor United States forces with Gatling gun, rifle, and bayonet.
+
+Peoples to whom fraternal organizations and secret societies, for men
+and women alike, are as ancient as the mountains they inhabit, whose
+lodge rooms are more wonderful, and whose signs and passwords more
+complex than those of any organization of civilized lands and modern
+times.
+
+Peoples industrious and peoples studiously lazy, honest and able in
+thievery, truthful and consummate liars, cleanly and picturesquely
+dirty, interesting and repulsively loathsome, charming and artistically
+hideous, religious and cursedly wicked, peaceful and unceasingly
+warlike, lovers of home and haters of fixed habitations.
+
+Here are peoples who dwell upon almost inaccessible cliffs, peoples of
+the clouds, and, on the other hand, peoples who dwell in canyon depths,
+where stupendous walls, capable of enclosing Memphis, Thebes, Luxor,
+Karnak, and all the ruins of ancient Egypt, are the boundaries of their
+primitive residences.
+
+The Painted Desert Region is a country where rattlesnakes are washed,
+prayed over, caressed, carried in the mouth, and placed before and on
+sacred altars in religious worship.
+
+Where the worship of the goddess of reproduction with all its
+phallic symbolism is carried on in public processionals, dances, and
+ceremonials by men, women, maidens, and children without shameful
+self-consciousness, yet where dire penalties, even unto mutilation and
+death, are visited upon the unchaste.
+
+Where polygamy has been as openly practised as in the days of Abraham,
+and possibly from as early a time, and where to-day it is as common
+to see a man who, openly, has two or more wives, as in civilized lands
+it is common to see him with but one. And yet it is a land in which
+polygamy is expressly forbidden by United States law, and where numbers
+of arrests have been made for violation of that law.
+
+Where religious rites are performed, so mystic and ancient that their
+meaning is unknown even to the most learned of those who partake in
+them.
+
+Indeed, the Painted Desert Region, though a part of the United States
+of America, is a land of peoples strange, unique, complex, diverse,
+and singular as can be found in any similar area on the earth, and the
+physical contour of the country is as strange and diverse as are the
+peoples who inhabit it.
+
+It is a land of gloriously impressive mountains, crowned with the snows
+of blessing and bathed in a wealth of glowing colors, changing hues,
+and tender tints that few other countries on earth can boast.
+
+On its eastern outskirt is a portion of one of the largest cretaceous
+monoclines in the world, and near by is a natural inkstand, half a mile
+in circumference, from which, centuries ago, flowed fiery, inky lava
+which has now solidified in intensest blackness over hundreds of miles
+of surrounding country.
+
+It is a land of mountain-high plateaus, edged with bluffs, cliffs, and
+escarpments that delight the distant beholder with their richness of
+coloring and wondrous variety of outline, and thrill with horror those
+who unexpectedly stand on their brinks.
+
+It is a land of laziness and indifferent content, where everything
+is done "poco tiempo"--"in a little while"--and where "to-morrow" is
+early enough for all laborious tasks, and yet a land of such tireless
+energy, never-ceasing work, and arduous labor as few countries else
+have ever known.
+
+A land where people live in refinement, education, and all the luxuries
+of twentieth-century civilization side by side with peoples whose
+dress, modes of living, habits of eating and sleeping, styles of food
+and cookery are similar to those of the subjects of Boadicea and
+Caractacus.
+
+In the Painted Desert Region the root of one dangerous-looking prickly
+cactus is used for soap, and the fruit of another for food.
+
+Here horses dig for water, and mules are stimulated by whiskey to draw
+their weighty loads over torrid deserts and up mountain steeps.
+
+It is a land of ruins, desolate and forlorn, buried and forgotten,
+with histories tragic, bloody, romantic; ruins where charred timbers,
+ghastly bones, and demolished walls speak of midnight attacks,
+treacherous surprises, and cruel slaughters; where whole cities have
+been exterminated and destroyed as if under the ancient commands to the
+Hebrews: "Destroy, slay, kill, and spare not."
+
+A desert country, and yet, in spots, marvellously fertile. Barren,
+wild, desolate, forsaken it is, and yet, here and there, fertile
+valleys, wooded slopes, and garden patches may be found as rich as any
+on earth.
+
+Where atmospheric colorings are so perfect and so divinely artistic in
+their applications that weary and desolate deserts are made dreams of
+glory and supremest beauty, and harsh rugged mountains are sublimated
+into transcendent pictures of tender tints and ever-changing but always
+harmonious combinations of color.
+
+A land where rain may be seen falling in fifty showers all around,
+and yet not a drop fall, _for a year or more_, on the spot where the
+observer stands.
+
+A land of sculptured images and fantastic carvings. Where water,
+wind, storm, sand, frost, heat, atmosphere, and other agencies,
+unguided and uncontrolled by man, have combined to make figures more
+striking, more real, more picturesque, more ugly, more beautiful,
+and more fantastic than those of the angels, devils, saints, and
+sinners that crown and adorn the ancient Pagan shrines of the Orient
+and the more modern Christian shrines of the Occident;--a veritable
+Toom-pin-nu-wear-tu-weep--Land of the Standing Rocks--more gigantic,
+wonderful, and attractive than can be found elsewhere in the world.
+
+Where sand mountains, yielding alike to the fierce winds of winter
+and the gentle breezes of summer, slowly travel from place to place,
+irresistibly controlling fresh sites and burying all that obstructs
+their path.
+
+A land where, in summer, railway trains are often stopped by drifting
+sands blown by scorching winds over almost trackless Saharas, and
+where, in winter, the same trains are stopped by drifting snows blown
+over the same Saharas now made Arctic in their frozen solitude.
+
+A land where once were vast lakes in which disported ugly monsters, and
+on the surface of which swam mighty fish-birds who gazed with curious
+wonder upon the enormous reptiles, birds, and animals which came to
+lave themselves in the cooling waves or drink of their refreshing
+waters.
+
+But now lakes, fishes, reptiles, and animals have entirely disappeared.
+Where placid lakes once were lashed into fury by angry winds are now
+only sand wastes and water-worn rocks where the winds howl and shriek
+and rave, and mourn the loss of the waters with which they used to
+sport; and the only remnants of prehistoric fishes, reptiles, and
+animals are found in decaying bones or fossilized remains deep imbedded
+in the strata of the unnumbered ages.
+
+[Illustration: ANCIENT POTTERY DUG FROM PREHISTORIC RUINS ON THE
+PAINTED DESERT.]
+
+A land where volcanic fires and fierce lava flows, accompanied by
+deadly fumes, noxious gases, and burning flames, have made lurid the
+midnight skies, and driven happy people from their peaceful homes.
+
+A land through which a mighty river dashes madly and unrestrainedly to
+the sea, and yet where, a few miles away, a spring that flows a few
+buckets of water an hour is an inestimable treasure. Yes indeed, where,
+in sight of that giant river, thirsty men have gone raving mad for want
+of water, and have hurled themselves headlong down thousand-feet-high
+precipices in their uncontrolled desire to reach the precious and
+cooling stream.
+
+A land of rich and florid coloring where the Master Artist has revelled
+in matchless combinations. It is a land of color,--sweet, gentle,
+tender colors that penetrate the soul as the words of a lover; fierce,
+glaring, bold colors that strike as with the clenched fist of a foe.
+
+It is the stage upon which the bronze and white actors of three hundred
+and fifty years ago played their games of life with ambitions, high as
+they were selfish, determined as they were bold, and unscrupulous as
+they were successful.
+
+
+
+
+CHAPTER II
+
+DESERT RECOLLECTIONS
+
+
+Of the flora and fauna of the Painted Desert Region I have made no
+study. That they are fascinating the works of Hart Merriam, Coville,
+Lemmon, Hough, and others of later days, and of the specialists of
+the earlier government surveys, abundantly testify. There are cacti
+of varieties into the hundreds, sagebrush, black and white grama,
+bunch grass, salt grass, hackberry, buck-brush, pines, junipers,
+spruces, cottonwoods, and willows, besides a thousand flowering plants.
+There are lizards, swifts, rattlesnakes, scorpions, Gila monsters,
+vinegerones, prairie dogs, hedgehogs, turtles, squirrels, cottontail
+and jack-rabbits, antelope, deer, mountain sheep, wildcats, and some
+bear.
+
+It is more of its physiographic conditions in a general way, however,
+that I would here write.
+
+Most people's conception of a desert is a flat, level place of
+nothing but sand. It is sand instead of water; a desert instead of
+an ocean. Few deserts conform to this conception,--none, indeed,
+that I know of in the boundaries of the United States. This Painted
+Desert Region is wonderfully diversified. There is sand, of course,
+but much rock, many trees, more canyons, some mountains and lava
+flows, extinct volcanoes, forests, and pastures. The Grand Canyon runs
+across its northern borders, and it is the vampire river that flows
+in that never-to-be-described water-way that drains away the water
+which leaves this the desert region it is; for the Colorado has many
+tributaries, and tributaries of tributaries,--the Little Colorado,
+Havasu (Cataract) Creek, Canyon Padre, Canyon Diablo, Walnut Creek, Oak
+Creek, Willow Creek, Diamond Creek, and a score or hundred others.
+
+Its great mountains are the San Francisco range, on the shoulders
+of which Flagstaff is located, Mount San Mateo, seen from the Santa
+F� train near Grants in New Mexico, and Williams Mountain, west of
+Flagstaff, at the foot of which the railway traveller will see the town
+of Williams.
+
+Near Flagstaff are a number of extinct volcanoes and great masses of
+lava flow; from the train at Blue Water to the right a few miles one
+may see the crater Tintaro--the Inkstand. The Zuni Mountains have many
+craters, chief of which is the Agua Fria crater, and lava flows from
+the Zuni Mountains and Mount San Mateo meet in the valley, and one
+rides alongside them for miles coming west beyond Laguna.
+
+South of Canyon Diablo is a wonderful meteoritic mountain, the
+explanation of whose existence the scientists have not yet determined.
+From Peach Springs a large meteoric rock was sent to the Smithsonian,
+and I have one dug out of a hole of its own making in the Zuni
+Mountains, both of which weigh upwards of a ton.
+
+To the east of the Canyon Diablo Mountain is Sunset Pass, familiar
+to the readers of Gen. Charles King's thrilling Arizona stories, and
+beyond it to the south are Hell's Canyon,--which does not belie its
+name,--the Verdi Valley, and the interesting Red Rock Country, where
+numerous cliff and cavate dwellings have recently been discovered and
+explored by Dr. Fewkes.
+
+Indeed, this whole region is one of cliff and cavate and other
+forsaken dwellings. Everywhere one meets with them. Desert mounds, on
+examination, prove to be sites of long-buried cities, and hundreds, nay
+thousands of exquisite vessels of clay, decorated in long-forgotten
+ways, have been dug up from them and sent to grace the shelves of
+museums and speak of a people long since crumbled to dust.
+
+The miner has found it a profitable field for his operations, the
+Jerome and Congress, with the Old Vulture and similar mines, having
+made great fortunes for their owners. More than half our knowledge of
+the country came primarily from the daring and courageous prospectors
+who risked its dangers and deaths in their search for gold.
+
+The roads in the Painted Desert are long and tedious, and the horses
+drag their weary way over the scorching sands, the wheels of the wagon
+sinking in, as does also the heart of the sensitive rider who sees the
+efforts the poor beasts are making to obey his will. Yet the animals
+seldom sweat. Such is the rapid radiation of moisture in this dry, high
+atmosphere that one never sees any of the sweat and lather so common to
+hard-driven horses in lower altitude.
+
+The food question for horses is often serious if one goes far from the
+beaten path of traders or Indians. A desert is not a pasture, though
+its scant patches of grass often have to serve for one. The general
+custom, where possible, is to carry a small amount of grain, which is
+fed sparingly night and morning. The horses are hobbled and turned
+loose in as good pasture as can be found. Hence the first questions
+asked when determining a camping place are, "What kind of pasture
+and water does it possess?" There are times when one dare not run the
+risk of turning the horses loose. Thirsty beyond endurance, they will
+often travel all night, even though closely hobbled, back to where the
+last water was secured. Then they must be tracked back, and no more
+exhausting and disheartening occupation do I know than this.
+
+On one occasion we were compelled to camp where there was little
+pasturage. It rained, and there were two ladies in my party. The
+covered wagon was emptied and their blankets rolled down in it, so that
+they could be in shelter. Our driver was a German named Hank. Two of
+"his horses were mules," and these were tied one to each of the front
+wheels. The two real horses were tied to the rear wheels. During the
+night "Pete," one of the mules, got his fore legs over the pole of
+the wagon, and began to tug and pull so that the ladies were afraid
+the vehicle might be overturned. Calling to Hank, the poor fellow was
+compelled to get out of his blankets and in the rain go to Pete's
+rescue. To their intense amusement the ladies heard him remonstrating
+with the refractory mule, and almost exploded when he wound up his
+remonstrances, hitherto couched in quiet and dignified language, "Pete,
+you are von little tefel."
+
+Some people do not like to hobble a horse, and so they picket him.
+There are different ways of "picketing" a horse. He may be tied by the
+halter to a bush, tree, wagon, or stake driven into the ground. But
+these methods are fraught with danger. I once had a valuable horse
+at a time when Dr. Joseph LeConte, the beloved professor of geology
+of the University of California, was spending a month with me in the
+mountains. We had six horses, and all were "picketed" from the halter,
+or a rope around the neck. Three times a day we changed them to fresh
+pasturage. At one of the changing times we found the beautiful black
+stretched out cold and stiff. In scratching his head the hoof of his
+hind foot had caught in the rope, and in seeking to free himself he had
+pulled the rope tighter and tighter until he had strangled himself. The
+gentle-hearted professor sat down and wept at the tragic end of the
+noble horse "Duke" he had already learned to love.
+
+To prevent this danger I have often picketed a horse's hind foot to a
+log heavy enough to drag, so that the hungry animal could move a little
+in search of food, but not run or get far away. There have been two
+or three times, however, in my experience, where I could find neither
+tree, bush, nor stake. Not a rock or log could be found for miles to
+which the saddle horse I rode could be picketed. What then could I do?
+Sit up all night to care for my horse? Ride all night? Or do as I heard
+of one or two men having done, viz., picket the horse to my own foot? I
+once heard of a man who was dragged to his death that way. His cayuse
+was startled during the night and started to run. As the rope tightened
+and he dragged the unhappy wretch attached to him, his fear increased
+his speed, and not until he was exhausted and breathless did he stop in
+his wild, mad race. He was found with the corpse, bruised and mangled
+beyond all recognition, still dragging at the end of the rope.
+
+I had no desire to run such risk. So I did the impossible,--picketed my
+horse to a hole in the ground.
+
+"Nonsense! Picket a horse to a hole in the ground? It can't be done!"
+
+Indeed! But I did it. Watch me. Cut into the ground (especially if it
+is a little grassy) and make a hole a little larger than to allow your
+full fist to enter. As you dig deeper widen the hole below so that it
+is a kind of a chimney towards the top. Dig fully a foot or a foot and
+a half down. Then take the rope, which is already fastened at the other
+end to your horse, wrap the end around a piece of grass, or paper, or
+a small stone, or anything; put the knot into the hole, and "tamp" in
+the earth as vigorously as you can. Your horse is then fast, unless he
+grows desperately afraid and pulls with more than ordinary vigor.
+
+The scarcity of water makes journeying on the Painted Desert a grave
+and serious problem. The springs are few and far between, and only in
+the rainy season can one rely upon stony or clay pockets that fill up
+with the precious fluid. In going from Canyon Diablo to Oraibi there
+are four places where water may be obtained. First in a small canyon a
+few miles west of Volz's Crossing of the Little Colorado; then at the
+Lakes,--small ponds of dirty, stagnant water, where a trading-post is
+located and where the journey is generally broken for a night. Next
+day, twenty-two miles must be driven to Little Burro Spring before
+water is again found, and a few miles further on, on the opposite
+side of the valley, is Big Burro Spring. Then no more water is found
+until Oraibi is reached. There are two springs on the western side of
+the Oraibi mesa, and three miles on the eastern side in the Oraibi
+Wash is a good well, some sixty feet deep, of cold and good but not
+over-clear water. There are small pools near Mashonganavi, Shipauluvi,
+and Shungopavi, but the water is poor at best and very limited in
+quantity to those who are used to the illimitable flow of ordinary
+Eastern cities. The whole water supply at Mashonganavi, which is by far
+the best watered town of the middle mesa, would not more than suffice
+for the needs of a New York or Boston family of six or eight persons,
+and consternation would sit upon the face of the mistress of either
+household if such water were to flow through the faucets of her home.
+
+At Walpi there are three pool springs on the west side, but all flow
+slowly. One is good (for the desert), another is fair, and the third is
+horrible. Yet this last is almost equal to the supply on the eastern
+side, where there are three pool springs, only two of which can be used
+for domestic purposes.
+
+Storms fearful and terrible often sweep across this desert region. I
+have "enjoyed" several notable experiences in them, storms of sand, of
+rain, of wind, of lightning, and of thunder, sometimes one kind alone,
+other times of a combination of kinds. At one time we were camped in
+the Oraibi Wash not far from the home of the Mennonite missionary,
+my friend Rev. H. R. Voth. There were seven of us in my party,--five
+men, two women. Our general custom on making a camp was first of all
+to choose the best place for the beds of the ladies, and then the men
+arranged their blankets in picturesque irregularity around them at
+some distance away, thus forming a complete guard, not because of any
+necessity, but to make the ladies feel less timid. As my daughter was
+one of the ladies, I invariably rolled out my blankets near enough to
+be called readily should there be any occasion during the night.
+
+We had not been in our blankets long, that night, before a fearful
+thunder and rain-storm burst upon us. We had all gone to bed tired
+after our long and weary day watching the Hopi ceremonies, and the camp
+equipage was not prepared for a storm. It was pitch dark except for the
+sharp flashes of lightning which occasionally cut the blackness into
+jagged sections, and the deluge of rain waited for no squeamishness on
+my part. Hastily jumping up, I ran to and fro in my bare feet and night
+garments, caught up a big wagon sheet, and endeavored to spread it
+over the exposed beds of the ladies. The wind was determined I should
+not succeed, but I am English and obstinate. So I seized camera cases,
+valises, boxes of canned food, and anything heavy, and placed them
+upon the edges of the flapping canvas. Running back and forth to the
+wagon, the lightning every now and again revealed a drenched, fantastic
+figure, and I could hear suppressed laughter and giggles from under the
+blankets whence should have issued songs of thankfulness to me. But "it
+was ever thus!" I succeeded finally in pinning down the canvas, and had
+just rolled my wet and shivering form in my own drenched blankets, when
+Mr. Voth, with a lantern in his hand, came and simply demanded that
+the ladies come over to warmth and shelter in his hospitable house.
+Hastily wrapping themselves up, they started, blown about by the wind
+and flaunted by the tempest. The sand made it harder still to walk, and
+out of breath and wildly dishevelled, they struggled up the bank of the
+Wash and were soon comfortably ensconsed indoors. Then, strange irony
+of events, the storm immediately ceased, the heavens cleared, the stars
+shone bright, the cool night air became delicious to the nostrils and
+tired bodies, and we who remained outside had a sleep as ineffably
+sweet as that of healthful babes, while the ladies sweltered and rolled
+and tossed with discomfort in the moist heat that had accumulated in
+the closed rooms.
+
+[Illustration: THE PAINTED DESERT NEAR THE LITTLE COLORADO RIVER.]
+
+[Illustration: ASLEEP, EARLY MORNING, ON THE PAINTED DESERT.]
+
+A few years later I was again at Oraibi, and strangely near the same
+camping place. This time my companions were W. W. Bass, whose early
+adventures have been recounted in my "In and Around the Grand Canyon,"
+a photographer, and a British friend of his who had stopped off in
+California on his way home from Japan. Mr. Britisher had contributed a
+small share towards the expenses of the expedition, but with insular
+ignorance he had presumed that his small mite would pay the expenses
+of the whole outfit for a long period. It must be confessed that we
+had had a most arduous trip. The Painted Desert had shown its ugly
+side from the very moment we left the railway. Four miles out we had
+been stopped by the most terrific and vivid lightning-storm it has
+ever been my good fortune to witness and to be scared half out of my
+wits with. At Rock Tanks we had another storm. We had been jolted
+and shaken on our way out to Hopi Point of the Grand Canyon, and had
+come so near to perishing for want of water that we fell on our knees
+and greedily drank the vilest liquid from an alkali pool, a standing
+place of horses, on our way to the Little Colorado. At the old Tanner
+Crossing of that stream we had had another rain and lightning-storm
+near unto the first in fury, and in which our British friend had
+been caught in his blankets and nearly frightened to death. In the
+Moenkopi Wash he was offended because I left the wagon to ride to
+the home and accept the hospitality of the Mormon bishop, which he
+interpreted again with insular ignorance to mean a palace, a place of
+luxury, exquisite restfulness, good foods, and delicious iced wines,
+while he was left to beans, bacon, flapjacks, and dried fruit, and a
+roll of blankets on the rough and uneven ground. (It didn't make any
+difference that I explained to him next day that I had slept on a
+grass plot with one quilt and no pillow, cold, shivering, and longing
+for my good substantial roll of Navaho blankets, left for him to use
+if he so desired, and that our "banquet" had been coarse bread and a
+bowl of milk.) Then we had had another storm at Toh-gas-je, which I
+had partially avoided by riding on ahead in the light wagon of the
+Indian agent who piloted us, while he--Mr. Britisher--was in the
+heavier ambulance. The next night we camped, attempting to sleep on
+the stony slopes of the hillside at Blue Canyon in wretchedness and
+misery, because it was too late when we arrived to dare to drive down
+into the canyon. The next day we drove over the Sahara of America, a
+sandy desert which even to the Hopis is the most a-tu-u-u (hot) of
+all earthly places. That noon we camped in the dry wash of Tnebitoh,
+where we had to dig for water, waiting for it slowly to seep into the
+hole we had dug. It was a sandy, alkaline decoction, but we were glad
+and thankful for it, and the way the poor horses stood and longingly
+looked on as we waited for the inflow was pitiable. At night we camped
+some twelve or fifteen miles farther on, without water, hobbling the
+horses and turning them loose. I had engaged an Indian to go with us
+from Blue Canyon as helper and guide, so I sent him, in the morning, to
+bring in the horses. Two or three hours later he returned, with but one
+of the animals, and said he had tried to track the others, but could
+not do so. Imagine what our predicament would have been, in the heart
+of the desert, without horses and water, and many miles away from any
+settlement. There was but one thing to be done, and Mr. Bass at once
+did it. Putting a bridle on the one horse, he rode off barebacked after
+the runaways. Knowing the character of his mules, he aimed directly
+for the Tnebitoh. When he arrived at the spot where we had watered
+the day before, he found that, with unerring instinct, the horses had
+returned to this spot and had dug new watering places for themselves.
+Then, scenting the cool grass of the San Francisco Mountains, they had
+aimed directly west, and, hobbled though they were, the tracks showed
+they were travelling at a lively rate of speed. Knowing the urgency and
+desperateness of our case, Bass followed as fast as he could make his
+almost exhausted animal go, and after an hour's hard riding saw, in the
+far-away distance, the three perverse creatures "hitting" the trailless
+desert as hard as they could. Jersey, a knowing mule, was in the lead.
+He soon saw Bass, and, seeming to communicate with the others, they
+turned and saw him also. Jack (the other mule) and the horse at once
+showed a disposition to stop, but Jersey with bite and whinney tried to
+drive them on. Finding his efforts useless, he stopped with the others,
+and, when Bass rode up, allowed himself to be "necked" (tied neck to
+neck) with the other two. Horses and man were as near "played out" as
+we cared to see them when, later in the day, they returned to camp.
+
+It does not do to go out upon the Painted Desert without some practical
+person who is capable of meeting all serious emergencies that are
+likely to arise.
+
+The next day we drove on to Oraibi, in the scorching sun, over the
+sandy hillocks, where no road would last an hour in a wind-storm
+unless it were thoroughly blanketed and pegged down. We were all hot,
+weary, and ill-tempered. Thinking to help out, I volunteered to walk
+up the steep western trail to the mesa top and secure some corn at
+Oraibi for our horses, so that they could be fed at once on reaching
+our stopping place on the east side. When we started I had suggested
+the hope that we might be able to stop in the schoolhouse below the
+Oraibi mesa, as I had several times done in times before; but when
+the wagon arrived there, and I came down from the mesa, it was found
+to be already occupied by persons to whom it had been promised by the
+Indian agent. Camping, then, was the only thing left open to us, until
+I could see the Hopis and rent one of their houses. Down we drove to
+the camp, where alone a sufficiency of water was to be found. This
+explains our close proximity to the camp of the earlier year. We were
+just preparing our meal when a fierce sand-storm blew up. Cooking was
+out of the question; the fire blew every which way, and the sand filled
+meat, beans, corn, tomatoes with too much grit for comfort. This was
+the last straw that broke the back of Mr. Britisher's complacency. He
+had bemoaned again and again the leaving of his comfortable home to
+come into this "God-forsaken region," in a quest of what our crazy
+westernism called pleasure, and now his fury burst upon me in a manner
+that dwarfed the passion of the heavens and the earth. While there
+was a refinement in his vituperation, there was an edge upon it as
+keen as fury, passion, and culture could give it. I was scorched by
+his scarifying lightnings, struck again and again by his vindictive
+thunderbolts, tossed hither and thither by his stormy winds, and
+lifted heavenwards and then dashed downwards by the tornadoes and
+whirlwinds of his passion. It was dazzling, bewildering, intensely
+interesting, and then fiercely irritating. I stood it all until he
+denounced my selfishness. There's no doubt I am selfish, but there is a
+limit to a fellow's endurance when another fellow claims the discovery
+and rubs it in upon you until he abrades the skin. So I raised my hand
+and also my voice: "Stop, that's enough. Dare to repeat that and I'll
+tie you on a horse and send you back to the railway in charge of an
+Indian so quickly that you'll wonder how you got there. Selfish, am I?
+I permitted you to come on this trip as a favor to my photographer. The
+paltry sum you paid me has not found one-fourth share of the corn for
+one horse, let alone your own food, the hire of the horses, wagon, and
+driver. To oblige you I have allowed you the whole way to ride inside
+my conveyance that you might talk together, while I have sat out in the
+hot sun. If any help has been needed by Mr. Bass in driving, I have
+willingly given it instead of calling upon you. I have done all the
+unpacking and the packing of the wagon at each camp, morning, noon, and
+night. I have done all the cooking and much of the dish-washing, and
+yet you have the impudence and mendacity to say I have been selfish.
+Very well! I'll take myself at your estimate. In future I'll take my
+seat inside the ambulance; you shall do your share of helping the
+driver. You shall do your share of the packing; and if you eat another
+mouthful, so long as you remain in my camp, you shall cook it yourself.
+I have spoken! And when I thus speak I speak as the laws of the Medes
+and Persians, which alter not, nor change!"
+
+[Illustration: THE COLORADO RIVER AT BASS FERRY, THE VAMPIRE OF THE
+PAINTED DESERT.]
+
+"Well, ---- says you are selfish!" burst out the somewhat cowed man.
+
+"Then I put him on the same plane as I put you; and if ever either of
+you dares to make that charge again, I will--"
+
+Well, never mind what I, in my, what I still believe to be, just anger
+threatened. I turned away, went and secured an Indian's house, and that
+night we removed there.
+
+But I wish I had the space to recount how those two unfortunates and
+misfortunates cooked their own meals and mine and Bass's. It is a
+subject fit for a Dickens or a Kipling. No minor pen can do justice to
+it. How they came and asked with quiet humility, "What are we going
+to have for supper?" and how I replied, "Raw potatoes, so far as I am
+concerned!" Neither knew whether a frying-pan was for skimming cream
+from a can of condensed milk or for making charlotte russes. Neither
+could boil water without scorching it. But surreptitiously (with my
+secret connivance) Bass gave the tyros gentle hints and finally "licked
+them" into fourth-rate cooks, so that I reaped the reward of their
+labors in selfishly and shamelessly taking some of the concoctions they
+had slaved over.
+
+I know this plain, unvarnished tale reveals me a "bad man from Bodie,"
+but I started out to give a truthful account of the Painted Desert and
+its storms, and this "tempest in a frying-pan" in camp cannot well be
+ignored by a veracious chronicler.
+
+Last year, fate designed that we camp at exactly the same spot. The
+two wagons came to rest at about the same place where the ambulance
+stood, and exactly the same wind and sand-storm blew up before we had
+been there half an hour. I had with me a long, eight-feet-high strip of
+canvas belonging to a very large circular tent. To ward off the force
+of some part of the storm we stretched this canvas from the trunk of
+one cottonwood tree to another, and moved our camp to the sheltered
+side. That was an insult to the powers of the storm. The wind fairly
+howled with rage, and pulled and tugged and flapped that canvas in a
+perfect fury of anger. Then as we huddled in its shelter, a sudden jerk
+came, and up it was ripped, from top to bottom, in a moment, and the
+loose ends went wildly flying and flapping every way. In the blowing
+sand I fled with the ladies to Mr. Voth's ever-hospitable house, but
+it was as hot as--well! no matter--in there. Outside, the cottonwoods
+were bowed over in the fury of the wind, and the sand went flying by in
+sheets. It was easy then to understand the remark of one experienced in
+the ways of the Painted Desert Region: "If you ever buy any real estate
+here, contract to have it anchored, or you'll wake up some morning and
+find it all blown into the next county." The flying sand literally
+obliterated every object more than a few feet away.
+
+Now in this last case I had the pleasure--as peculiar a pleasure as it
+is to watch the coming of a hurricane at sea--to see the oncoming of
+this storm. We were enjoying perfect calm. Suddenly over the Oraibi
+mesa there came a great brown mass that stretched entirely across the
+country. It was the tawny sand risen in power and majesty to drive us
+from its lair. It was so grand, so sublime, so alive, that just as
+I instinctively rush to my camera at sight of an interesting face,
+I dashed towards it to secure a photograph of this new, gigantic,
+living manifestation. But in its fierce fury it swept upon us with such
+rapidity that I was too late. We were covered with it, buried in it.
+As darkness leaps upon one and absorbs him, so did this storm absorb
+us. In an hour or so its greatest fury subsided; then we thought we
+would build our camp-fire and proceed to our regular cooking. How the
+wind veered and changed, and changed again as soon as the fire began to
+ascend. That is a point to watch in building a camp-fire. Be sure and
+locate it so that its smoke won't blow upon you when you sit down to
+eat. In this case, however, it would not have mattered. In my notebook
+I read: "We have changed the camp-fire three times, and no matter where
+we put it, the smoke swoops down upon us. Even now while I write I am
+half blinded by the smoke, which ten minutes ago was being blown in the
+opposite direction." So that if these few pages have an unpleasant odor
+of camp-fire smoke about them, the reader must charge it to the wilful
+ways of the wind on the Painted Desert.
+
+Elsewhere I have spoken of the mystery brooding over the peoples of
+this land. It is also existent in the very colors of it, whether
+noted in early morning, in the glare of the pitiless Arizona noon, or
+at sunset; in the storm, with the air full of sand, or in the calm
+and quiet of a cloudless sky; when the sky is cerulean or black with
+lowering clouds; ever, always, the color is weird, strange, mysterious.
+One night at Walpi several of us sat and watched the colorings in the
+west. No unacquainted soul would have believed such could exist. To
+describe it is as impossible as to analyze the feelings of love. It was
+raining everywhere in the west; and "everywhere" means so much where
+one's horizon is not limited. The eye there roams over what seem to be
+boundless distances. In all this space rain was falling. The sun had
+but half an hour more to live, and it flooded the sky with an orange
+crimson. The rain came down in hairy streaks brilliantly illuminated.
+The sun could be discerned only as a dimly veiled face, with the light
+shed below it--none above--in graceful curves. Then the orange and
+crimson changed to purple, deepening and deepening into blackness until
+day was done.
+
+Sometimes the lighting up of the desert in the early morning gives it
+the effect of a sea-green ocean, and then the illusion is indescribably
+wonderful. At such times, if there are clouds in the sky, the
+reflections of color are as delicate and beautiful as the tintings of
+the sea-shells.
+
+One night standing on the mesa at Mashonganavi looking east and south,
+the vast ocean-like expanse of tawny sand and desert was converted by
+the hues of dying day into a gorgeous and resplendent sea of exquisite
+and delicate color. On the further side were the Mogollon Buttes,--the
+Giant's Chair, Pyramid Butte, and others,--with long walls, which,
+in the early morning black and forbidding, were now illumined and
+etherealized by the magic wand of sunset.
+
+If, however, one would know another of the marvellous charms of this
+Painted Desert Region let him see it in the early summer, after the
+first rains. This may be the latter part of June or in July and August.
+Then what a change! One seeing it for the first time would naturally
+exclaim in protest: "Desert? Why, this is a garden!"
+
+A thin and sparse covering of grass, but enough to the casual observer
+to relieve the whole land from the charge of barrenness; the black and
+white grama grasses, with their delicate shades of green; and a host of
+wild flowers of most exquisite colors in glorious combinations. Here
+masses of flaming marigolds and sunflowers; yonder patches of the white
+and purple tinted flowers of the jimson-weed, while its rich green
+leaves form a complete covering for the tawny sand or rocky desolation
+beneath. Here are larkspurs, baby blue-eyes, Indian's paint brush,
+daisies, lilies, and a thousand and one others, the purples, blues,
+reds, pinks, whites, and browns giving one a chromatic feast, none the
+less delightful because it is totally unexpected.
+
+Then who can tell of the glory of the hundreds of cacti in bloom, great
+prickly monsters, barrel shaped, cylindrical, lobe formed, and yet
+all picked out in the rarest, most dainty flowers the eye of man ever
+gazed upon? Look yonder at the "hosh-kon," one of the yucca family, a
+sacred plant to the Navahoes. Its dagger-like green leaves are crowned
+and glorified with the central stalk, around which cluster a thousand
+waxen white bells, and this one is only a beginning to the marvellous
+display of them we shall see as we ride along. The greasewood veils
+its normal ugliness in revivified leaves and a delicate flossy yellow
+bloom that makes it charming to the eye. Even the sagebrush attains to
+some charm of greenness, and where the juniper and cedar and pine lurk
+in the shades of some of the rocky slopes, the deepest green adds its
+never-ending comfort and delight to the scene.
+
+Yet you look in vain for the rivers, the creeks, the babbling brooks,
+the bubbling fountains, the ponds, that charm your eye in Eastern
+landscapes. Oh, for the Adirondacks,--the lakes and streams which
+abound on every hand. If only these could be transplanted into this
+desert to give their peculiar delights without any of their drawbacks,
+_then_ the Painted Desert Region would be the ideal land.
+
+It would never do to bring the Adirondack flies and gnats and
+mosquitoes; its hot, sultry nights and muggy, sweltering days. No!
+These we can do without. We would have its advantages, but with none of
+its disadvantages.
+
+How futile such wishes; how childish such longings! Each place
+is itself; and, for myself, I love the Painted Desert even in
+its waterlessness, its barrenness, and its desolation. Think of
+its stimulating altitude, its colors, its clear, cloudless sky,
+its glorious, divine stars, its delicious evening coolness, its
+never-disturbed solitudes, its speaking silences, its romances, its
+mysteries, its tragedies, its histories. These are some of the things
+that make the Painted Desert what it is--a region of unqualified
+fascination and allurement.
+
+
+
+
+CHAPTER III
+
+FIRST GLIMPSES OF THE HOPI
+
+
+Three great fingers of rock from a gigantic and misshapen hand, roughly
+speaking, pointing southward, the hand a great plateau, the fingers
+mesas of solid rock thrust into the heart of a sandy valley,--this
+is the home of the Hopi, commonly and wrongly termed the Moki. The
+fingers are from seven to ten miles apart, and a visitor can go from
+one finger-nail to another either by descending and ascending the steep
+trails zigzagged on the fingers' sides, or he can circle around on the
+back of the hand and thus in a round-about manner reach any one of the
+three fingers. These mesa fingers are generally spoken of as the first
+or east mesa, the second or middle mesa, and the third or west mesa.
+They gain their order from the fact that in the early days of American
+occupancy Mr. T. V. Keam established a trading-post in the canyon that
+bears his name, and this canyon being to the east of the eastern mesa,
+this mesa was reached first in order, the western mesa naturally being
+third.
+
+On the east mesa are three villages. The most important of all Hopi
+towns is Walpi, which occupies the "nail" of this first "finger." It is
+not so large as Oraibi, but it has always held a commanding influence,
+which it still retains. Half a mile back of Walpi is Sichumavi, and
+still further back Hano, or, as it is commonly and incorrectly called,
+Tewa.
+
+About seven miles--as the crow flies--to the west is the second or
+middle mesa, and here are Mashonganavi, Shipauluvi, and on an offshoot
+from this second mesa, separated from it by a deep, sand-filled ravine,
+is Shungopavi.
+
+Ten miles farther to the west is Oraibi, which marks the farthest
+western boundary of pueblo civilization.
+
+Oh! the pathos, the woe, the untold but clearly written misery
+of the centuries in these cliff-built houses of the mesas, these
+residences that are fortresses, these steep trail-approached and
+precipice-protected homes. In a desert land, surrounded by relentless,
+wary, and vigilant foes, ever fighting a hard battle with the adverse
+conditions of their environment, short of water, of firewood, and
+with food grown in the desert-rescued lands below where at any moment
+the ruthless marauder might appear, there is no wonder that almost
+every elderly face is seamed and scarred; furrowed deeply with the
+accumulated centuries of never-ceasing care. Mystery here seems at
+first to reign supreme. It stands and faces one as a Presence. It
+hovers and broods, and you feel it even in your sleep. The air is full
+of it. The very clouds here are mysterious. Who are these people?
+From whence came they? What is their destiny? What fearful battles,
+race hatreds, devastating wars, led them to make their homes on
+these inaccessible cliffs? How did they ever conceive such a mass of
+elaborate ceremonial as now controls them? Solitary and alone they
+appear, a vast question mark, viewed from every standpoint. Whichever
+way one looks at them a great query stares him in the face. They are
+the chief mystery of our country, an anachronism, an anomaly in our
+twentieth-century civilization.
+
+When we see the ruins of Egypt, India, Assyria, we look upon something
+that is past. Those peoples _were_: they pertain to the ages that are
+gone. Their mysteries are of lives lived in the dim ages of antiquity.
+But here are antique lives being lived in our own day; pieces of
+century-old civilizations transplanted, in time and place, and brought
+into our time and place; the past existent in the present; the lapse
+of centuries forgotten, and the days of thousands of years ago bodily
+transferred into our commercial, super-cultured, hyper-refined age.
+
+The approach to the first mesa from Keam's Canyon is through a sandy
+country, which, in places, is dry, desolate, and bare. But here and
+there are patches of ground upon which weeds grow to a great height,
+plainly indicating that with cultivation and irrigation good crops
+could be raised. As we leave the mouth of the canyon the singular
+character of this plateau province is revealed. To the south the sandy
+desert, in lonesome desolation, stretches away as far as the eye can
+reach, its wearisome monotony relieved only by the close-by corn-fields
+of the Hopis and the peculiar buttes of the Mogollons. With the sun
+blazing down upon it, its forbidding barrenness is appalling. Neither
+tree, shrub, blade of grass, animal, or human habitation is to be seen.
+The sand reflects the sun's rays in a yellow glare which is irritating
+beyond measure, and which seems as if it would produce insanity by its
+unchangeableness.
+
+To the right of us are the extremities of the sandstone plateaus, of
+which the Hopi mesas are the thrust out fingers. Here and there are
+breaks in the plateau which seem like openings into rocky canyons.
+Before us, ten or more miles away, is the long wall of the first mesa,
+its falling precipices red and glaring in the sun. Immense rocks of
+irregular shape lie about on its summit as if tumbled to and fro in
+some long-ago-forgotten frolic of prehistoric giants. Right before us,
+and at about the mid distances of the "finger" from the main plateau,
+the mesa wall is broken down in the form of a U-shaped notch or
+gap,--from which Walpi, "the place of the gap," obtains its name; and
+it is on the extremity of the mesa, beyond this notch, that the houses
+of the Hopi towns can now clearly be discerned. Just beyond the notch a
+little heap of houses, apparently of the same color as the mesa itself,
+appears. Then a little vacant space and another small heap, followed
+by another vacancy with a larger heap at the extreme end of the mesa.
+These heaps, beginning at the notch, are respectively Tewa, Sichumavi,
+and Walpi.
+
+Dotting the slopes of the talus at the foot of the mesa precipices are
+corn-fields, peach orchards, and corrals for burros, sheep, and goats.
+
+As we approach nearer we see that the first mesa is rapidly losing
+its distinctively Indian character. The policy of the United States
+Government, in its treatment of these Indians, is to induce them, so
+far as possible, to leave their mesa homes and reside in the valley
+nearer to their corn-fields. As their enemies are no longer allowed to
+molest them, their community life on these mesa heights is no longer
+necessary, and the time lost and the energy wasted in climbing up and
+down the steep trails could far better be employed in working in the
+fields, caring for their orchards, or attending to their stock. But
+while all this sounds well in theory, and on paper appears perfectly
+reasonable, it fails to take into consideration the influence of
+heredity and the personal passions, desires, and feelings of volitional
+beings. As a result, the government plan is not altogether a success.
+The Indian agents, however, have induced certain of the Hopis, by
+building houses for them, to consent to a partial abandonment of their
+mesa homes. Accordingly, as one draws nearer, he sees the stone houses
+with their red-painted corrugated-iron roofs, the schoolhouse, the
+blacksmith's shop, and the houses of the teachers, all of which speak
+significantly of the change that is slowly hovering over the Indian's
+dream of solitude and desolation.
+
+But after our camp is made and the horses sent out in the care of
+willing Indians to the Hopi pastures, we find that the trails to the
+mesa summit are the same; the glaring yellow sand is the same; the
+red and gray rocks are the same; the fleecy and dark clouds that
+occasionally appear at this the rainy time are the same; the glaring,
+pitiless sun with its infernal scorching is the same; and we respire
+and perspire and pant and struggle in our climb to the summit in the
+same old arduous fashion. Above, in Hano, Sichumavi, and Walpi, the
+pot-bellied, naked children, the lithe and active young men, the
+not unattractive, shapely, and kindly-faced young women, with their
+peculiar symbolic style of hair-dressing, the blear-eyed old men
+and women, the patient and stolid burros, the dim-eyed and pathetic
+captive eagles, the quaint terraced-houses with their peculiar
+ladders, grotesque chimneys, passageways, and funny little steps, are
+practically the same as they have been for centuries.
+
+There are two trails from the valley to the summit of the first mesa on
+the east side, one at the point, and three on the west side. We ascend
+by the northeastern trail, which, on reaching the "Notch" or "Gap,"
+winds close by an enclosure in which is found a large fossil, bearing a
+rude resemblance to a stone snake. All around this fossil, within the
+stone enclosure, are to be found "bahos," or prayer sticks, which have
+been brought by the devout as their offerings to the Snake Divinities.
+From time immemorial this shrine has been in existence, and no Hopi
+ever passes it without some offering to "Those Above," either in the
+form of a baho, a sprinkling of the sacred meal, the ceremonial smoking
+to the six cardinal points, or a few words of silent but none the less
+devout and earnest prayer.
+
+At the head of this trail is Hano, and from this pueblo we can gain
+a general idea of Hopi architecture, for, with differences in minor
+details, the general styles are practically the same. Where they
+gained their architectural knowledge it is hard to tell, and who they
+are is yet an unsolved problem. It is pretty generally conceded,
+however, that all the pueblo peoples of Arizona and New Mexico--of
+whom the Hopis are the most western--are the descendants of the race,
+or races, who dotted these territories and southern Colorado with
+ruins, and who are commonly known as the Cliff and Cave Dwellers. But
+this is thrusting the difficulty only a few generations, or scores of
+generations, further back. For we are at once compelled to the agnostic
+answer, "I don't know!" when asked who are the Cliff Dwellers. Who they
+are and whence they came are still problems upon which such patient
+investigators as J. Walter Fewkes is working. He has clearly confirmed
+the decision of Bancroft and others which affirmed the identity of
+the Cliff and Cave Dwellers with the Hopis and other pueblo-inhabiting
+Indians of the Southwest.
+
+[Illustration: HANO, (TEWA) FROM THE HEAD OF THE TRAIL.]
+
+Although of different linguistic stocks and religion, the homes of
+the pueblo Indians are very similar. Almost without exception the
+pueblos built on mesa summits are of sandstone or other rock, plastered
+with adobe mud brought up from the water-courses of the valley.
+Those pueblos that are located in the valley, on the other hand, are
+generally built of adobe.
+
+No one can doubt that the Indians chose these elevated mesa sites for
+purposes of protection. With but one or two almost inaccessible trails
+reaching the heights, and these easily defendable, their homes were
+their fortresses. Their fields, gardens, and hunting-grounds were in
+the valleys or far-away mountains, whither they could go in times of
+peace; but, when attacked by foes, they fled up the trails, established
+elaborate methods of defence, and remained in their fortress-homes
+until the danger was past.
+
+The very construction of the houses reveals this. In none of the older
+houses is there any doorway into the lowest story. A solid wall faces
+the visitor, with perhaps a small window-hole. A rude ladder outside
+and a similar one inside afford the only means of entrance. One climbs
+up the ladder outside, drops through a hole in the roof, and descends
+the ladder inside. When attacked, the outer ladder could be drawn up,
+and thus, if we remember the crude weapons of the aborigines when
+discovered by the white man, it is evident that the inhabitants would
+remain in comparative security.
+
+Of late years doors and windows have been introduced into many of the
+ancient houses.
+
+It is a picturesque sight that the visitor to the Hopi towns enjoys
+as he reaches the head of the trail at Hano. The houses are built in
+terraces, two or three stories high, the second story being a step
+back from the first, so that a portion of the roof of the first story
+can be used as the courtyard or children's playground of the people
+who inhabit the second story. The third story recedes still farther,
+so that its people have a front yard on the roof of the second story.
+At Zuni and Taos these terraces continue for six and seven stories,
+but with the Hopis never exceed three. The first climb is generally
+made on a ladder, which rests in the street below. The ladder-poles,
+however, are much longer than is necessary, and they reach up
+indefinitely towards the sky. Sometimes a ladder is used to go from
+the second to the third story, but more often a quaint little stairway
+is built on the connecting walls. Equally quaint are the ollas used as
+chimneys. These have their bottoms knocked out, and are piled one above
+another, two, three, four, and sometimes five or six high. Some of the
+"terraces" are partially enclosed, and here one may see a weaver's
+loom, a flat stone for cooking _piki_ (wafer bread), or a beehive-like
+oven used for general cooking purposes. Here and there cord-wood is
+piled up for future use, and now and again a captive eagle, fastened
+with a rawhide tether to the bars of a rude cage, may be seen. The
+"king of birds" is highly prized for his down and feathers, which are
+used for the making of prayer plumes (bahos).
+
+There does not seem to have been much planning in the original
+construction of the Hopi pueblos. There was little or no provision
+made for the future. The first houses were built as needed, and then as
+occasion demanded other rooms were added.
+
+It will doubtless be surprising to some readers to learn that the Hopi
+houses are owned and _built_ (in the main) by the women, and that the
+men weave the women's garments and knit their own stockings. Here,
+too, the women enjoy other "rights" that their white sisters have
+long fought for. The home life of the Hopis is based upon the rights
+of women. They own the houses; the wife receives her newly married
+husband into her home; the children belong to her clan, and have her
+clan name, and not that of the father; the corn, melons, squash, and
+other vegetables belong to her when once deposited in her house by the
+husband. She, indeed, is the queen of her own home, hence the pueblo
+Indian woman occupies a social relationship different from that of most
+aborigines, in that she is on quite equal terms with her husband.
+
+In the actual building of the houses, however, the husband is required
+to perform his share, and that is the most arduous part of the labor.
+He goes with his burros to the wooded mesas or cottonwood-lined streams
+and brings the roof-timbers, ladder-poles, and door-posts. He also
+brings the heavier rocks needed in the building. Then the women aid him
+in placing the heavier objects, after which he leaves them to their own
+devices.
+
+Being an intensely religious people, the shamans or priests are always
+called upon when a new house is to be constructed. Bahos--prayer plumes
+or sticks--are placed in certain places, sacred meal is lavishly
+sprinkled, and singing and prayer offered, all as propitiation to
+those gods whose especial business it is to care for the houses.
+
+It is exceedingly interesting to see the women at work. Without
+plumb-line, straight line, or trowel they proceed. Some women are
+hod-carriers, bringing the pieces of sand or limestone rock to the
+"bricklayers" in baskets, buckets, or dish pans. Others mix the adobe
+to the proper consistency and see that the workers are kept supplied
+with it. And what a laughing, chattering, jabbering group it is! Every
+tongue seems to be going, and no one listening. Once at Oraibi I saw
+twenty-three women engaged in the building of a house, and I then got
+a new "side light" on the story of the Tower of Babel; The builders of
+that historic structure were women, and the confusion of tongues was
+the natural result of their feminine determination to all speak at once
+and never listen to any one else.
+
+I photographed the builders at Oraibi, and the next day contributed a
+new dress to each of the twenty-three workers. Here are some of their
+names: Wa-ya-wei-i-ni-ma, Mo-o-ho, Ha-hei-i, So-li, Ni-vai-un-si,
+Si-ka-ho-in-ni-ma, Na-i-so-wa, Ma-san-i-yam-ka, Ko-hoi-ko-cha,
+Tang-a-ka-win-ka, Hun-o-wi-ti, Ko-mai-a-ni-ma, Ke-li-an-i-ma.
+
+The finishing of the house is as interesting as the actual building.
+With a small heap of adobe mud the woman, using her hand as a trowel,
+fills in the chinks, smooths and plasters the walls inside and out.
+Splashed from head to foot with mud, she is an object to behold, and,
+as is often the case, if her children are there to "help" her, no
+mud-larks on the North River, the Missouri, or the Thames ever looked
+more happy in their complete abandonment to dirt than they. Then when
+the whitewashing is done with gypsum, or the coloring of the walls with
+a brown wash, what fun the children have. No pinto pony was ever more
+speckled and variegated than they as they splash their tiny hands into
+the coloring matter and dash it upon the walls.
+
+[Illustration: HOPI WOMEN BUILDING A HOUSE AT ORAIBI.]
+
+[Illustration: MASHONGANAVI FROM THE TERRACE BELOW.]
+
+Inside the houses the walls also are whitewashed or colored, and
+generally there is some attempt made to decorate them by painting rude
+though symbolic designs half-way between the floor and ceiling. The
+floor is of earth, well packed down with water generally mixed with
+plaster, and the ceiling is of the sustaining poles and cross-beams,
+over which willows and earth have been placed. Invariably one can find
+feathered bahos, or prayer plumes, in the beams above, and no house
+could expect to be prospered where these offerings to "Those Above"
+were neglected.
+
+The chief family room serves as kitchen, dining-room,
+corn-grinding-room, bedroom, parlor, and reception-room. In one
+corner a quaint, hooded fireplace is built, and here the housewife
+cooks her _piki_ and other corn foods, boils or bakes her squash,
+roasts, broils, or boils the little meat she is able to secure, and
+sits during the winter nights while "the elders" tell stories of the
+wondrous past, when all the animals talked like human beings and the
+mysterious people--the gods--from the upper world came down to earth
+and associated with mankind.
+
+The corn-grinding trough is never absent. Sometimes it is on a little
+raised platform, and is large or small as the size of the family
+demands. The trough is composed either of wooden or stone slabs,
+cemented into the floor and securely fastened at the corners with
+rawhide thongs. This trough is then divided into two, three, four, or
+more compartments (according to its size), and in each compartment a
+sloping slab of basic rock is placed. Kneeling behind this, the woman
+who is the grinder of the meal (the true lady, _laf-dig_, even though
+a Hopi) seizes in both hands a narrower flat piece of the same kind of
+rock, and this, with the motion of a woman over a washboard, she moves
+up and down, throwing a handful of corn every few strokes on the upper
+side of her grinder. This is arduous work, and yet I have known the
+women and maidens to keep steadily at it during the entire day.
+
+When the meal is ground, a small fire is made of corn cobs, over which
+an earthern olla is placed. When this is sufficiently heated the meal
+is stirred about in it by means of a round wicker basket, to keep it
+from burning. This process partially cooks the meal, so that it is more
+easily prepared into food when needed.
+
+In one corner of the house several large ollas will be found full of
+water. Living as they do on these mesa heights, where there are no
+springs, water is scarce and precious. Every drop, except the little
+that is caught in rain-time or melted from the snows, has to be carried
+up on the backs of the women from the valley below. In the heat of
+summer, this is no light task. With the fierce Arizona sun beating down
+upon them, the feet slipping in the hot sand or wearily pressing up on
+the burning rocks, the olla, filled with water, wrapped in a blanket
+and suspended from the forehead on the back, becomes heavier and
+heavier at each step. Those of us who have, perforce, carried cameras
+and heavy plates to the mesa tops know what strength and endurance this
+work requires.
+
+For dippers home-made pottery and gourd shells are commonly used. Now
+and again one will find the horn of a mountain sheep, which has been
+heated, opened out into a large spoon-like dipper; or a gnarled or
+knotty piece of wood, hacked out with flint knife into a pretty good
+resemblance to a dipper.
+
+Near the water ollas one can generally see a shelf upon which the
+household utensils are placed. Here, too, when corn is being ground,
+a half-dozen plaques of meal will stand. This shelf serves as pantry
+and meat safe (when there is meat), and the hungry visitor will seldom
+look there in vain for a basket-platter or two piled high with _piki_,
+the fine wafer bread for which the Hopis are noted. _Piki_ is colored
+in a variety of ways. Dr. Hough says the ashes of _Atriplex canescens
+James_ are used to give the gray color, and that _Amaranthus sp._ is
+cultivated in terrace gardens around the springs for use in dyeing
+it red; a special red dye from another species is used for coloring
+the _piki_ used in the Katchina dances; and the ashes of _Parryella
+filifolia_ are used for coloring. Saffron (_Carthamus tinctorius_) is
+used to give the yellow color.
+
+It is fascinating in the extreme to see a woman make _piki_. Dry
+corn-meal is mixed with coloring matter and water, and thus converted
+into a soft batter. A large, flat stone is so placed on stones that
+a fire can be kept continually burning underneath it. As soon as the
+slab is as hot as an iron must be to iron starched clothes it is
+greased with mutton tallow. Then with fingers dipped in the batter
+the woman dexterously and rapidly sweeps them over the surface of the
+hot stone. Almost as quickly as the batter touches, it is cooked; so
+to cover the whole stone and yet make even and smooth _piki_ requires
+skill. It looks so easy that I have known many a white woman (and
+man) tempted into trying to make it. Once while attending the Snake
+Dance ceremonials at Mashonganavi, a young lady member of my party was
+sure she could perform the operation successfully. My Hopi friend,
+Kuchyeampsi, gladly gave place to the white lady, and laughingly looked
+at me as the latter dipped her fingers into the batter, swept them
+over the stone, gave a suppressed exclamation of pain, tried again,
+and then hastily rose with three fingers well blistered. My cook, who
+was a white man, was sure he could accomplish the operation, so he was
+allowed to try. Once was enough. He was a religious man, and bravely
+kept silence, which was a good thing for us.
+
+When the _piki_ is sufficiently cooked, it is folded up into neat
+little shapes something like the shredded wheat biscuits. One thing I
+have often noticed is that a quick and skilful _piki_ maker will keep
+a sheet flat, without folding, so that she may place it over the next
+sheet when it is about cooked. This seems to make it easier to remove
+the newly cooked sheet from the cooking slab.
+
+If you are ever invited into a Hopi house you may rest assured you will
+not be there long before a piled-up basket of _piki_ will be brought to
+you, for the Hopis are wonderfully hospitable and enjoy giving to all
+who become their guests.
+
+Another object seldom absent is the "pole of the soft stuff." This
+is a pole suspended from the roof beams upon which all the blankets,
+skins, bedding, and wearing apparel are placed. Once upon a time these
+were very few and very crude. The skins of animals tanned with the
+hair on, blankets made of rabbit skins, and cotton garments made from
+home grown, spun, and woven cotton, comprised their "soft stuff." But
+when the Spaniards brought sheep into the province of Tusayan, and the
+Hopis saw the wonderful improvement a wool staple was over a cotton
+one, blankets and dresses of wool were slowly added to the household
+treasures, until now the "garments of the old," except antelope, deer,
+fox, and coyote skins, are seldom seen.
+
+[Illustration: MASHONGCE, AN ORAIBI MAIDEN, DRYING CORN MEAL.]
+
+[Illustration: THE TRIO OF METATES, AND HOPI WOMAN ABOUT TO GRIND
+CORN.]
+
+It is a remarkable fact that the Hopis wore garments made from cotton
+which they grew themselves, prior to the time of the Spanish invasion.
+They also knew how to color the cotton from unfading mineral and
+vegetable dyes, and in the graves of ancient cliff and cave dwellings,
+well-woven cotton garments often have been taken.
+
+Sometimes to-day one may see an old man or woman weaving a blanket
+from the tanned skins of rabbits. Such a garment is far warmer and
+more comfortable than one would imagine. The dressed pelts are twisted
+around a home-woven string made of shredded yucca fibre, wild flax, or
+cotton, and thus a long rope is formed many yards in length. This rope
+is then woven in parallel strings with cross strands of the same kind
+of fibre, and a robe made some five or six feet square.
+
+The windows of the ancient Hopi houses were either small open holes
+or sheets of gypsum. Of late years modern doors and windows have been
+introduced, yet there are still many of the old ones in existence.
+
+Having thus taken a general and cursory survey of Hano, let us, in
+turn, visit the six other villages on the mesa heights ere we look
+further into the social and ceremonial life of this interesting people.
+
+
+
+
+CHAPTER IV
+
+THE HOPI VILLAGES AND THEIR HISTORY
+
+
+The province of Tusayan is dotted over in every direction with ruins,
+all of which were once inhabited by the Hopi people. Indeed, even
+in the "pueblo" stage of their existence they seem to have retained
+much of the restlessness and desire for change which marked them when
+"nomads."
+
+Traditionary lore among modern Hopis asserts that the well-known ruin
+of Casa Grande was once the home of their ancestors, and Dr. Fewkes has
+conclusively shown a line of ruins extending from the Gila and Salt
+River valleys to the present Hopi villages. So there is no doubt but
+that some, at least, of the Hopis came to their modern homes from the
+South. It is, therefore, quite possible that such ruins as Montezuma's
+Castle were once Hopi homes. Every indication seems to point to the
+fact that all these ancient ruins--some of which are caveate, others
+cliff, and still others independent pueblos, built in the open, away
+from all cliffs--were occupied by a people in dread of attack from
+enemies. Every home has its lookout. Every field could be watched.
+Nearly all the cliff and cave dwellings were naturally fortresses,
+and the open pueblos were so constructed as to render them castles of
+defence to their inhabitants on occasion.
+
+In these facts alone we can see an interesting, though to those
+primarily concerned a tragic state of affairs; a home-loving people,
+sedentary and agricultural, willing and anxious to live at peace,
+surrounded and perpetually harassed by wild and fierce nomads,
+whose delight was war, their occupation pillage, and their chief
+gratifications murder and rapine. The cliff- or cave-dwelling husband
+left his home in the morning to plant his corn or irrigate his field,
+uncertain whether the night would see him safe again with his loved
+ones, a captive in the hands of merciless torturers, or lying dead and
+mutilated upon the fields he had planted.
+
+No wonder they are the Hopituh--the people of peace. Who would not long
+for peace after many generations of such environment? Poor wretches!
+Every field had its memories of slaughter, every canyon had echoed
+the fierce yells of attacking foes, the shrieks of the dying, or the
+exultant shouts of the victors, and every dwelling-place had heard the
+sad wailing of widows and orphans.
+
+The union of these people, under such conditions, in towns became a
+necessity--self-preservation demanded cohesion. That isolation and
+separation were not unnatural or repulsive to them is shown by the
+readiness with which in later times they branched out and established
+new towns. These separations often led to bitter and deadly quarrels
+among themselves, and elsewhere[2] I have related the traditional
+story of the destruction of a Hopi city, Awatobi, by the inhabitants
+of rival cities, who in their determination to be "Hopituh"--people of
+peace--were willing to fight and exterminate their neighbors and thus
+compel peace.
+
+[2] "The Storming of Awatobi," _The Chautauquan_, August, 1901.
+
+Of the present seven mesa cities, towns, or villages of the Hopis, it
+is probable that Oraibi only occupies the same site that it had when
+first seen by white men in 1540.
+
+It will readily be recalled that when Coronado reached Cibola (Zuni)
+and conquered it he was sadly disappointed at not finding the piles of
+gold, silver, and precious stones he and his conquistadors had hoped
+for. The glittering stories of the gold-strewn "Seven Cities of Cibola"
+were sadly proven to be mythical. But hope revived when the wounded
+general was told of seven other cities, about a hundred miles to the
+northwest. _These_ might be the wealthy cities they sought. Unable to
+go himself, he sent his ensign Tobar, with a handful of soldiers and a
+priest, and it fell to the lot of these to be the first white men to
+gaze upon the wonders of the Hopi villages.
+
+Instead of finding them as we now see them, however, it is pretty
+certain that the first village reached was that of Awatobi, a town
+now in ruins and whose history is only a memory. Standing on the mesa
+at Walpi and looking a little to the right of the entrance to Keam's
+Canyon, the location of this "dead city" may be seen.
+
+Walpi occupied a terrace below where it now is, and Sichumavi and
+Hano were not founded. At the middle mesa Mashonganavi and Shungopavi
+occupied the foothills or lower terraces, and Shipauluvi was not in
+existence.
+
+What an interesting conflict that was, in 1540, between the few
+civilized and well-armed soldiers of Coronado and the warrior priests
+of Awatobi. Tobar and his men stealthily approached the foot of the
+mesa under the cover of darkness, but were discovered in the early
+morning ere they had made an attack. Led by the warrior priests, the
+fighting men of the village descended the trail, where the priests
+signified to the strangers that they were unwelcome. They forbade their
+ascending the trail, and with elaborate ceremony sprinkled a line of
+sacred meal across it, over which no one must pass. To cross that
+sacred and mystic line was to declare one's self an enemy and to invite
+the swift punishment of gods and men. But Tobar and his warriors knew
+nothing of the vengeance of Hopi gods and cared little for the anger of
+Hopi men, so they made a fierce and sharp onslaught. When we remember
+that this was the first experience of the Hopis with men on horseback,
+protected with coats of mail and metal helmets, who fought not only
+with sharpened swords, but also slew men at a distance with sticks that
+belched forth fire and smoke, to the accompaniment of loud thunder, it
+can well be understood that they speedily fell back and soon returned
+with tokens of submission. Thus was Awatobi taken. After this Walpi,
+Mashonganavi, Shungopavi, and Oraibi were more or less subjugated.
+
+In 1680, as is well known, Popeh, a resident of one of the eastern
+pueblos near the Rio Grande, conceived a plan to rid the whole country
+of the hated white men, and especially of the "long robes"--the
+priests--who had forbidden the ancient ceremonies and dances, and
+forcibly baptized their children into a new faith, which to their
+superstitious minds was a catastrophe worse than death. The Hopis
+joined in the plan, though Awatobi went into it with reluctance, owing
+to the kindly ministrations of the humane Padre Porras.
+
+The plot was betrayed, but not early enough to enable the Spaniards to
+protect themselves, and on the day of Santa Ana, the 10th of August,
+1680, the whole white race was fallen upon and mercilessly slain or
+driven out.
+
+For the next nearly twenty years the more timid of the people lived
+in dread of Spanish retaliation. Then it was that Hano was founded.
+Anticipating the arrival of a large force, a number of Tanoan and Tewan
+people fled from the Rio Grande to Tusayan. Some of the former went to
+Oraibi, and the latter asked permission to settle at the head of the
+Walpi trail near to "the Gap."
+
+Possibly about this same time, too, the villages located on the lower
+terraces or foothills moved to the higher sites, as they were thus
+afforded better protection.
+
+Sichumavi--"the mound of flowers"--was founded about the year 1750
+by Walpians of the Badger Clan, who for some reason or other grew
+discontented and wished a town of their own. Here they were joined by
+Tanoans of the Asa Clan from the Rio Grande, who for a time had lived
+in the seclusion of the Tsegi, as the Navahoes term the Canyon de
+Chelly in New Mexico.
+
+Exactly when Shipauluvi was founded is not known, though its name--"the
+place of peaches"--clearly denotes that it must have been after the
+Spanish invasion, for it was the conquerors who brought with them
+peaches. Nor were peaches the only good things the Hopis and other
+American aborigines owed to the hated foreigners. They introduced
+horses, cows, sheep (which latter have afforded them a large measure of
+sustenance and given to them and the Navahoes the material with which
+to make their useful rugs and blankets), and goats, besides a number of
+vegetables.
+
+Here, then, about the middle of the eighteenth century the Hopi mesa
+towns were settled as we now find them, and doubtless with populations
+as near as can be to their present numbers.
+
+Hano we have already visited. Let us now, hastily but carefully, glance
+at each of the other villages as they appear at the present time.
+
+Passing on to Sichumavi from Hano we find it similar in all its main
+features to Hano, except that none of its houses are as high. In the
+centre of the town is a large plaza where, in wet weather, a large body
+of rain-water collects. This is used for "laundry" purposes, as drink
+for the burros and goats, and a bathing pond for all the children of
+the pueblo. It is one of the funniest sights imaginable to see the
+youngsters playing and frolicking in the water by the hour,--I should
+have said liquid mud, for the filth that accumulates in this plaza
+reservoir is simply indescribable. Children of both sexes, their brown,
+swarthy bodies utterly indifferent to the piercing darts of the sun,
+lie down in this liquid filth, roll over, splash one another, run to
+and fro, and enjoy themselves hugely, even in the presence of the
+white visitor, until a glimpse of the dreaded camera sends them off
+splashing, yelling, gesticulating, and some of them crying, to the
+nearest shelter.
+
+That supereminence of Hopi character is conservatism is shown as one
+walks from Sichumavi to Walpi. Here is a literal exemplification
+demonstrating how the present generations "tread in the footsteps" of
+their forefathers. The trail over which the bare and moccasined feet of
+these people have passed and repassed for years is worn down deep into
+the solid sandstone. The springy and yielding foot, unprotected except
+by its own epidermis or the dressed skin of the goat, sheep, or deer,
+has cut its way into the unyielding rock, thus symbolizing the power of
+an unyielding purpose and demonstrating the force of an unchangeable
+conservatism.
+
+Between these two pueblos the mesa becomes so narrow that we walk on
+a mere strip of rock, deep precipices on either side. To the left are
+Keam's Canyon and the road over which we came; to the right are the
+gardens, corn-fields, and peach orchards, leading the eye across to the
+second mesa, on the heights of which are Mashonganavi and Shipauluvi.
+
+These gardens and corn-fields are the most potent argument possible
+against the statements of ignorant and prejudiced white men who claim
+that the Indians--Hopis as well as others--are lazy and shiftless.
+
+If a band of white men were placed in such a situation as the Hopis,
+and compelled to wrest a living from the sandy, barren, sun-scorched
+soil, there are few who would have faith and courage enough to attempt
+the evidently hopeless task. But with a patience and steadiness that
+make the work sublime, these heroic bronze men have sought out and
+found the spots of sandy soil under which the water from the heights
+percolates. They have marked the places where the summer's freshets
+flow, and thus, relying upon sub-irrigation and the casual and
+uncertain rainfalls of summer, have planted their corn, beans, squash,
+melons, and chili, carefully hoeing them when necessary, and each
+season reap a harvest that would not disgrace modern scientific methods.
+
+All throughout these corn-fields temporary brush sun-shelters are seen,
+under which the young boys and girls sit, scaring away the birds and
+watching lest any stray burro should enter and destroy that which has
+grown as the result of so much labor.
+
+[Illustration: AN ORAIBI WOMAN SHELLING CORN IN A BASKET OF YUCCA
+FIBRE.]
+
+[Illustration: THE "BURRO" OF HOPI TRANSPORTATION.]
+
+Here, too, in the harvesting time one may witness busy and interesting
+scenes. Whole families move down into temporary brush homes, and women
+and children aid the men in gathering the crops. Tethered and hobbled
+burros stand patiently awaiting their share of the common labor.
+
+Yonder is a group of men busy digging a deep pit. Watch them as it
+nears completion. It is made with a narrow neck and "bellies" out to
+considerable width below. Indeed, it is shaped not unlike an immense
+vase with a large, almost spherical body and narrow neck. In depth
+it is perhaps six, eight, ten, or a dozen feet. On one side a narrow
+stairway is cut into the earth leading down to its base, and at the
+foot of this stairway a small hole is cut through into the chamber.
+Our curiosity is aroused. What is this subterranean place for? As we
+watch, the workers bring loads of greasewood and other inflammable
+material, kindle a fire in the chamber, and fill it up with the wood.
+Now we see the use of the small hole at the foot of the stairway. It
+acts as a draught hole, and soon a raging furnace fire is in the vault
+before us. When a sufficient heat has been obtained, the bottom hole is
+closed, and then scores of loads of corn on the cob are dropped into
+the heated chamber. When full, every avenue that could allow air to
+enter is sealed, and there the corn remains over night or as long as
+is required to cook it,--self-steam it. It is then removed, packed in
+sacks or blankets on the backs of the patient burros, and removed to
+the corn-rooms of the houses on the mesa above.
+
+Other fresh corn is carried up and spread out on the house-tops to dry.
+
+All this is stored away in the corn-rooms, into which strangers
+sometimes are invited, but oftener kept away from. It is stacked up in
+piles like cord-wood, and happy is that household whose corn-stack is
+large at the beginning of a hard winter.
+
+Walpi--the place of the gap--though not a large town, is better
+known to whites than any of the other Hopi towns. Here it was that
+the earliest visitors came and saw the thrilling Snake Dance. Its
+southeastern trail, with the wonderful detached rock leaning over on
+one side and the cliff on the other, between which the steep and rude
+stairway is constructed, has been so often pictured, as well as the
+so-called "Sacred Rock" of the Walpi dance plaza, that they are now as
+familiar as photographs of Trinity Church, New York, or St. Paul's,
+London. As one stands on the top of one of the houses he sees how
+closely Walpi has been built. It covers the whole of the south end of
+the mesa, up to the very edges of the precipice walls in three of its
+four directions, and, as already shown, the fourth is the narrow neck
+of rock connecting Walpi with Sichumavi and Hano. The dance plaza is
+to the east, a long, narrow place, at the south end of which is the
+"Sacred Rock." It is approached from south and north by the regular
+"street" or trail, and one may leave it to the west through an archway,
+over which is built one of the houses.
+
+Several ruins on the east mesa are pointed out as "Old" Walpi, and
+the name of one of these--Nusaki--(also known as Kisakobi) is a clear
+indication that at one time the Spaniards had a mission church there. A
+Walpian, Pauwatiwa, shows, with pride, an old carved beam in his house
+which all Hopis say came from the mission when it was destroyed. On the
+terraces just below the mesa-top--perhaps a hundred or two hundred
+feet down--are a number of tiny corrals, to and from which, morning and
+evening, the boys, young men, and sometimes the women and girls may be
+seen driving their herds of sheep and goats, and in which the burros
+are kept when not in use. These picturesque corrals from below look
+almost like swallows' nests stuck on the face of the cliffs.
+
+As we wander about in the narrow and quaint streets of Walpi we cannot
+fail to observe the ladder-poles which are thrust through hatchways,
+down which we peer into the darkness below with little satisfaction.
+These lead to the _kivas_, or sacred ceremonial chambers, where all
+the secret rites of the different clans are held. Here we shall be
+privileged to enter if no ceremony is going on. The kivas are generally
+hewn out of the solid rock, or partially so, and are from twelve to
+eighteen feet square. When not otherwise occupied it is no uncommon
+sight to see in a kiva a Hopi weaver squatted before his rude loom,
+making a dress for his wife or daughter, or weaving a ceremonial sash
+or kilt for his own use in one of the many dances.
+
+In every Hopi town one cannot fail to be struck with the nudity of
+the children of all ages, from the merest babies up to eight and
+even ten years. With what Victor Hugo calls "the chaste indecency of
+childhood" these fat, bronze Cupids and embryo Venuses romp and play,
+as unconscious of their nakedness as Adam and Eve before their fall.
+
+From Walpi we descend to the corn-fields, and, after a slow and
+tedious drag across the sandy plain to the west, find ourselves at
+Mashonganavi, or at least at the foot of the trail which leads to the
+heights above. Here, as at the other mesas, there are two or three
+trails, all steep, all nerve-wrenching, all picturesque. Arrived at
+the village, we find Mashonganavi an interesting place, for it is so
+compactly built that one often hunts in vain (for a while, at least) to
+find the hidden dance plaza, around which the whole town seems to be
+built. Some of the houses are three stories high, and there are quaint,
+narrow alley-ways, queer dark tunnels, and underground kivas as at
+Walpi. The Antelope and Snake kivas are situated on the southeastern
+side of the village, on the very edge of the mesa, and with the tawny
+stretch of the Painted Desert leading the eye to the deep purple of the
+Giant's Chair and others of the Mogollon buttes, which Ives conceived
+as great ships in the desert, suddenly and forever arrested and
+petrified.
+
+About one hundred and fifty feet below the village is a terrace which
+almost surrounds the Mashonganavi mesa, as a rocky ruff around its
+neck. This terrace is so connected with the main plateau that one can
+drive upon it with a wagon and thus encamp close to the village. Here
+in 1901 the two wagon loads of sightseers and tourists which I had
+guided to the mysteries and delights of Tusayan, over the sandy and
+scorched horrors of a portion of the Painted Desert, encamped, during
+the last days of the Snake Dance ceremonies.
+
+From here a trail--at its head an actual rock stairway--leads down to
+a spring in the valley, where the government school is situated, and
+from whence all our cooking and drinking water had to be brought. Each
+morning and evening droves of sheep and goats passed our camp, coming
+up from below and going down to the scant pasturage of the valley.
+Scarcely an hour passed when some Indian--oftener half a dozen--came
+to our camp, and failed to pass. Especially at meal times, when the
+biscuits were in the oven, the stew on the fire, the beans in the
+pot, and the dried fruit in the stew-kettle, did they seem to enjoy
+visiting us. And they liked to come close, too; far too close for our
+comfort, as their persons are not always of the most cleanly character,
+and their habits of the most decorous and refined. Hence rules had to
+be laid down which it was my province to see observed, one of which
+was that visiting Indians must keep to a distance, especially at meal
+times. Another was that if our blankets were allowed to remain unrolled
+(in order to get the direct benefit of the sun's rays) they were not so
+left for our Indian friends to lounge upon.
+
+[Illustration: AN AGED HOPI AT ORAIBI.]
+
+[Illustration: A HOPI, WEAVING A NATIVE COTTON CEREMONIAL KILT.]
+
+We were generally a hungry lot as we sat or squatted around our canvas
+tablecloth, our table the rocky ground, and there was scant ceremony
+when ceremony stood in the way of appeasing our appetites. But we
+were not wasteful. If there were any "scraps" or any small remains on
+a plate or dish they were "saved for the Indians." So that at length
+it became a catch-word with us. If there was anything, anywhere, at
+any time, that we did not like, some one of the party was sure to
+suggest that it be "saved for the Indians." And that has often since
+suggested to me our national policy in treating the Amerind. There is
+too much national "Save that for the Indians." Land that is no good to
+a white man--save it for the Indians. Beef cattle that white men don't
+buy--save them for the Indians. Spoiled flour--save it for the Indians.
+Seeds that won't grow--ship 'em to the Indians.
+
+And that reminds me of a now not undistinguished artist who once
+accompanied a small party of mine some years ago to the Snake Dance
+at Oraibi. I came down to camp one day and found him cooking several
+slices of our finest ham, dishing up our choicest and scarcest
+vegetables, crackers, and delicacies, with a large pot of our most
+expensive coffee simmering and steaming by the camp-fire; and when
+I asked, "For whom?" was coolly told it was for three lazy, fat,
+lubberly, dirty Oraibis, who sat in delightful anticipation around the
+pump close by.
+
+My objection to this use of our provisions was expressed in forceful
+and vigorous Anglo-Saxon, and when I was told it was "none of my
+business," I emphasized my objection with a distinct refusal to allow
+_my_ provisions to be thus used. Then for half an hour immediately
+afterwards, and for days subsequently, at intervals, I was regaled with
+vocal chastisement worthy to be ranked with Demosthenes' "Philippics."
+"The Indian was a man and a brother. We were Christians, indeed, and of
+a truth when we would see our poor red brother starve to death before
+our sight," etc., _ad libitum_.
+
+Now between my artist friend's course and the one first named the happy
+mean lies. I do not believe we should give to the Indian only the
+scraps that fall from our national table; neither, on the other hand,
+do I believe we are called upon to give him the very best of our foods
+and provide special coffee at seventy-five cents a pound.
+
+And this sermon has occupied our time, by the way, as we have walked
+up the trail, by the Mashonganavi kivas to a spot from which we
+gain a good view of the village and of Shipauluvi on its higher and
+detached pinnacle a mile farther back. Again descending the trail to
+the terrace below, we walk half a mile and then begin the ascent of a
+steep stone stairway, carefully constructed, that leads us directly to
+Shipauluvi. This is a small town, occupying almost the whole of the
+dizzy site, with its few houses built around its rectangular plaza.
+
+Here I was once present at a witchcraft trial. It was a complicated
+affair, in which the dead and living, Navahoes and Hopis, were
+intertwined. A Hopi woman accused a Navaho of having bewitched her
+husband, thus causing his death, and of stealing from him a blanket
+and some sheep. The evidence showed that the Navaho had met the Hopi,
+and that soon afterwards he was taken sick and died, whereupon the
+sheep and blanket were found in the possession of the Navaho. There was
+little doubt of its being a case of theft, and the Navaho was ordered
+to return sheep and blanket, but he was exonerated from the charge of
+witchcraft.
+
+Living in Shipauluvi is one of those singular anomalies so often found
+in the pueblos, an albino woman. There are a dozen or so living in the
+other villages. With Hopi face, but white hair and skin, pink eyes, and
+general bleached-out appearance, they never fail to excite the greatest
+surprise in the mind of the stranger, and to those who see them often
+there is still a lingering wonder as to the cause of so singular a
+variation of physical appearance. At Mashonganavi there are two men
+albinos, one of them one of the Snake priests. It is claimed by the
+Indians that these albinos are of as pure Hopi blood as those who are
+normal in color, and the fact is incontrovertible that they are born of
+pure-blooded parents on both sides.
+
+Returning now to the terrace below, common to both Mashonganavi
+and Shipauluvi, the trail is descended to Shungopavi. A deep canyon
+separates the mesa upon which this village is built from the one
+upon which the two former are located. Near the foot of the trail
+the government has established a schoolhouse, and close by are the
+springs and pools of water. It is a sandy ride or walk, and on a hot
+day--"a-tu-u-u"--wearisome and exhausting. For half a dollar or so one
+may hire a burro and his owner as guide, and it is much easier to go
+burro-back over the yielding sand than to walk. There are straggling
+peach trees on the way, and a trail, rocky and steep, to ascend ere we
+see Shungopavi.
+
+The wagons may be driven to the village (as mine were), but it is a
+long way around. The road to Oraibi across the mesa is taken, and when
+about half-way across a crude road is followed which runs out upon the
+"finger tip" where Shungopavi stands. Here the governor in 1901 was
+Lo-ma-win-i, and he and I became very good friends. Knowing my interest
+in the Snake Dance, he sent for the chief priests of the Snake and
+Antelope Clans (Kai-wan-i-wi-ya-[)u]-m� and Lo-ma-ho-in-i-wa), and from
+them I received a cordial invitation to be present and participate in
+the secret ceremonials of the kiva at their next celebration. I have
+been privileged to be present, but was never invited before.
+
+The governor is an expert silversmith, the necklace he wears being
+a specimen of his own art. It is wonderful how, with their crude
+materials and tools, such excellent work can be produced. Mexican
+dollars are melted in a tiny home-made crucible, rude moulds are carved
+out of sand--or other stone into which the melted metal is poured, and
+then hand manipulation, hammering, and brazing complete the work.
+Their silver articles of adornment are finger rings, bracelets, and
+necklaces.
+
+Oraibi is the most western and conservative of the Hopi villages.
+It is by far the largest, having perhaps a third of the whole
+population. It is divided into two factions, the so-called hostiles
+and friendlies, the former being the conservative element, determined
+not to forsake "the ways of the old," the ways of their ancestors;
+and the latter being generally willing to obey orders ostensibly
+issued by "Wasintonia"--as they call the mysterious Indian Department.
+These divisions are a source of great sorrow to the former leaders of
+the village. In the introduction to "The Oraibi Soyal Ceremony" by
+Professor George A. Dorsey, of the Field Columbian Museum, and Rev.
+H. R. Voth, his assistant, and formerly a Mennonite missionary at
+Oraibi, this dissension is spoken of as follows: "During the year 1891
+representatives of the Indian Department made strenuous efforts to
+secure pupils for the government school located at Keam's Canyon, about
+forty miles from Oraibi. This effort on the part of the government
+was bitterly resented by a certain faction of the people of Oraibi,
+who seceded from Lol�lomai, the village chief, and soon after began
+to recognize Lomahungyoma as leader. The feeling on the part of this
+faction against the party under Lol�lomai was further intensified by
+the friendly attitude the Liberals took toward other undertakings of
+the government, such as allotment of land in severalty, the building of
+dwelling-houses at the foot of the mesa, the gratuitous distribution
+of American clothing, agricultural implements, etc. The division thus
+created manifested itself not only in the everyday life of the people,
+but also in their religious ceremonies. Inasmuch as the altars and
+their accessories are the chief elements in these ceremonies, they soon
+became the special object of controversy, each party contending for
+their possession; and so it came about that the altars remained to that
+faction to which the chief priests and those who had them in charge
+belonged, the members of the opposing faction, as a rule, withdrawing
+from further participation in the celebration of the ceremony."
+
+The dance plaza is on the western side of the village, and there the
+dances and other outdoor ceremonies take place.
+
+One of my earliest visits to Oraibi was made in the congenial company
+of Major Constant Williams, who was then the United States Indian
+Agent, at Fort Defiance, for the Navahoes and Hopis. We had driven
+across the Navaho Reservation from Fort Defiance to Keam's Canyon,
+and then visited the mesas in succession. We drove to the summit of
+the Oraibi mesa in his buckboard, a new conveyance which he had had
+made to order at Durango, Colo. The road was the same one up which the
+soldiers had helped the horses drag the Gatling gun at the time of
+the arrest of the so-called "hostiles," who were sent to Alcatraz for
+their refusal to forsake their Oraibi ways and follow the "Washington
+way." It was a steep, ugly road, rough, rocky, and dangerous. The
+Major's horses, however, were strong, intelligent, and willing, so
+we made the ascent with comparative ease. The return, however, was
+different. There were so many things of interest at Oraibi that I found
+it hard to tear myself away, and the "shades of night were falling
+fast"--far too fast for the Major's peace of mind--ere I returned to
+the buckboard. By the time we had traversed the summit of the mesa
+to the head of the "trail" part of the descent, it was dark enough
+to make the cold tremors perambulate up and down one's spine. But
+I had every confidence in the Major's driving, his horses, and his
+knowledge of that fearfully precipitous and dangerous road. Slowly we
+descended, the brake scraping and often entirely holding the wheels.
+We could see and feel the dark abysses, first on one side and then on
+the other, or feel the overshadowing of the mighty rock walls which
+towered above us. I was congratulating myself that we had passed all
+the dangerous places, and in a few moments should be on the drifted
+sand, which, though steep, was perfectly safe, when we came to the
+last "drop off." This can best be imagined by calling it what it was,
+a steep, rocky stairway, of two or three steps, with a precipice on
+one side, and a towering wall on the other. Hugging the wall, the
+upper step extended like a shelf for eight or ten feet, and the nigh
+horse, disliking to make the abrupt descent of the step, clung close to
+the wall and walked along the shelf. The off horse dropped down. The
+result can be imagined. One horse's feet were up at about the level
+of the other's back. The wheels followed their respective horses. The
+nigh wheels stayed on the shelf, the off wheels came down the step.
+The Major and I decided, very suddenly, to leave the buckboard. We
+were rudely toppled out, down the precipice on the left,--I at the
+bottom of the heap. Down came camera cases, tripods, boxes of plates,
+and all the packages of odds and ends I had bought from the Indians,
+bouncing about our ears. Like a flash the two horses took fright and
+started off, dragging that overturned buckboard after them. They did
+not swirl around to the left down the sandy road, but to the right upon
+a terrace of the rocky mesa, and we saw the sparks fly as the ironwork
+of the wagon struck and restruck the rocks. The noise and roar and
+clatter were terrific. Great rocks were started to rolling, and the
+echoes were enough to awaken the dead. Suddenly there was a louder
+crash than ever, and then all was silent. We felt our hearts thumping
+against our ribs, and the only sounds we could hear were their fierce
+beatings and our own hard breathing. Fortunately, we had landed on a
+narrow shelf some seven feet down, covered deep with sand, so neither
+of us was seriously hurt except in our feelings; but imagine the dismay
+that swept aside all thoughts of thankfulness for our narrow escape
+when that crash and dread silence came. No doubt horses and buckboard
+were precipitated over one of the cliffs and had all gone to "eternal
+smash." My conscience made me feel especially culpable, for had I not
+detained the Major we should have left the mesa long before it was so
+dark. I had caused the disaster! It was nothing that I had been "spilt
+out," that doubtless my cameras were smashed, and the plates I had
+exposed with so much care and in spite of the opposition of the Hopis
+were in tiny pieces--for I had clearly heard that peculiar "smash" that
+spoke of broken glass as I myself landed on the top of my head. Think
+of that span of fine horses, and the Major's new buckboard! The thought
+about completed the work of mental and physical paralysis the shock of
+falling had begun. I was suddenly awakened, not by the Major's voice,
+for neither of us had yet spoken a word,--and indeed, I didn't know
+but that he was dead,--but by the scratching of a match. Then he was
+alive! That was cause for thankfulness. Setting fire to a dried cactus,
+the Major, after thoroughly picking himself up and shaking himself
+together, proceeded to gather up the photographic d�bris. Silently I
+aided him. Still silently we piled it all together, as much under the
+shelter of the rocks as possible, and then, still without a word, we
+climbed back upon the road and started to walk to the house of Mr.
+Voth, the missionary, where we were stopping. For half a mile or more
+we trudged on wearily through the deep and yielding sand. Still never
+a word. We both breathed heavily, for the sand was dreadfully soft. I
+was wondering what I could say. My conscience so overpowered me that I
+dared not speak. I was humbling myself, inwardly, into the very dust
+for having been the unconscious and innocent, yet nevertheless actual
+cause of this disaster. I simply couldn't break the silence. To offer
+to pay for the horses and buckboard was easy (though that would be a
+serious matter to my slender purse) compared with appeasing the sturdy
+Major for the shock to his mental and physical system. Then, too, how
+he must feel! At the very thought the cold sweat started on my brow and
+I could feel it trickling down my chest and back.
+
+[Illustration: AN ORAIBI BASKET WEAVER.]
+
+[Illustration: AN ADMIRING HOPI MOTHER.]
+
+Suddenly the Major stopped, and in the darkness I could dimly see him
+take out his large white handkerchief, mop his brow and head, and then,
+with explosive force, but in a voice charged with deepest and sincerest
+feeling he broke the painful silence: "Thank God, the sun isn't
+shining."
+
+Brave-hearted, generous Major Williams! Not a word of reproach, no
+suggestion of blame. What a relief to my burdened soul. I was almost
+hysterical in my ready response. Yes, we could be thankful that our
+lives and limbs were spared. We were both unhurt. New horses and
+buckboard could be purchased, but life and health preserved called for
+thankfulness to the Divine Protector.
+
+Thus we congratulated ourselves as we slowly plodded along through
+the sand. Arrived at Mr. Voth's, we soon retired,--he in the bedroom
+prepared for him by kindly Mrs. Voth, I in my blankets outside. The
+calm face of the sky soon soothed my disquieted feelings and nerves,
+and in a short time I fell asleep. Not a thought disturbed me until
+just as the faintest peepings of dawn began to show on the eastern
+ridges, when, awakening, I heard a noise as of a horse shaking his
+harness close by. Like a flash I jumped up, and, in my night-robe
+though I was, rushed to the entrance to the corral. There, unharmed
+and uninjured, with harness upon them complete, the lines dangling
+down behind, the neck yoke holding them together, as if they were just
+brought from the stable ready to be hitched to the wagon, were the two
+horses which I had vividly pictured to myself as dashed to pieces upon
+the cruel rocks at the foot of one of the mesa precipices.
+
+I could scarcely refrain from shouting my joy. Hastily I dressed, and
+while dressing thought: "The horses are here; I'll go and hunt for
+the wagon." So noiselessly I hitched them to Mr. Voth's buckboard and
+drove off. When I came to the scene of the disaster, I found I could
+drive upon the rocky terrace. There was no difficulty in following the
+course of the runaways. Here was part of the seat, farther on some of
+the ironwork, and still farther the dashboard. At last I reached the
+overturned and dismantled vehicle. It was in a sorry state. Two of the
+wheels were completely dished, the seat and dashboard were "scraped"
+off, one whiffletree was broken, and the whole thing looked as if it
+had been rudely treated in a tornado. I turned it over, tied the wheels
+so that they would hold, and then, fastening it behind Mr. Voth's
+buckboard, slowly drove back to the house.
+
+When the Major awoke he was as much surprised and pleased as I was
+to find the horses safe and sound and the buckboard in a repairable
+condition. With a little manoeuvring we got the vehicle as far as
+Keam's Canyon, where old Jack Tobin, the blacksmith, fixed it up so
+that it could be driven back to Fort Defiance, and thither, with care
+and caution, the Major drove me. A few weeks later, under the healing
+powers of the agency blacksmith, the buckboard renewed its youth,--new
+wheels, new seat, new dashboard, and an all covering new coat of paint
+wiped out the memories of our trip down from the Oraibi mesa, except
+those we carried in the depths of our own consciousness.
+
+
+
+
+CHAPTER V
+
+A FEW HOPI CUSTOMS
+
+
+To know any people thoroughly requires many years of studied
+observation. The work of such men as A. M. Stephen, Dr. Fewkes, Rev.
+H. R. Voth, and Dr. George A. Dorsey reveals the vast field the Hopis
+offer to students. To the published results of these indefatigable
+workers the student is referred for fuller knowledge. There are certain
+things of interest, however, that the casual observer cannot fail to
+note.
+
+The costume of the men is undoubtedly a modification of the dress
+of the white man. Trousers are worn, generally of white muslin, and
+from the knee down on the outer side they are split open at the seam.
+Soleless stockings, home-spun, dyed and knit, are worn, fastened with
+garters, similar in style and design, though smaller, to the sashes
+worn by the women. The feet are covered with rawhide moccasins. The
+shirt is generally of colored calico, though on special occasions
+the "dudes" of the people appear in black or violet velvet shirts
+or tunics, which certainly give them a handsome appearance. The
+never-failing banda, wound around the forehead, completes the costume,
+though accessories in the shape of silver and wampum necklaces, finger
+rings, etc., are often worn.
+
+The costume of the women is both picturesque and adapted to their
+life and customs. It is neat, appropriate, and modest. The effort our
+government feels called upon to make to lead them to change it for
+calico "wrappers," in accordance with a principle adopted which regards
+as "bad" and "a hindrance to civilization" anything native, is to my
+mind vicious and senseless. The Indians are not to be civilized by
+making them wear white people's costumes, nor by any such nonsense.
+There are those who condemn their basket weaving, because, forsooth, it
+is not a Christian art. True civilizing processes come from within, and
+desire for change must precede the outward manifestation if permanent
+results are desired.
+
+To return to the costume. It consists mainly of a home-woven robe,
+dyed in indigo. When made, it looks more like an Indian blanket than
+a dress, but when the woman throws it over her right shoulder, sews
+the two sides together, leaving an opening for the right arm, and then
+wraps one of the highly colored and finely woven sashes around her
+waist, the beholder sees a dress at once healthful and picturesque. As
+a rule, it comes down a little below the knee, and the left shoulder
+is uncovered. Of late years many of the women and girls have learned
+to wear a calico slip under the picturesque native dress, so that both
+arms and shoulders are covered.
+
+Most of the time the legs and feet are naked, but when a woman wishes
+to be fully attired, she wraps buckskins, cut obliquely in half,
+around her legs, adroitly fastening the wrappings just above the knee
+with thongs cut from buckskin, and then encases her feet in shapely
+moccasins. There is no compression of her solid feet, no distortion
+with senseless high heels. She is too self-poised, mentally, to care
+anything about Parisian fashions. Health, neatness, comfort, are the
+desiderata sought and obtained in her dress. The question is sometimes
+asked, however, if the heavy leg swathings of buckskin are not a mere
+fashion of Hopi dress. Undoubtedly there is a following of custom here
+as well as elsewhere, and, as I have before remarked, one of the keys
+to the Hopi character is his conservatism. But the buckskin leggings
+have a decided reason for their existence. In a desert country where
+cacti, cholla, many varieties of prickly shrubs, sharp rocks, and
+dangerous reptiles abound, it is necessary that the women whose work
+calls them into these dangers should so dress as to be prepared to
+overcome them. Many a man wearing the ordinary trousers of civilization
+and finding himself off the beaten paths of these desert regions has
+longed for just such protection as the Hopi women give themselves. The
+cow-boys who ride pell-mell through the brush wear leather trousers,
+and their stirrups are covered with tough and thick leather to protect
+their shoes from being pierced by the searching needles of the cactus,
+cholla, and buck-brush.
+
+The adornments that a Hopi maiden of fashion affects are silver rings
+and bracelets made by native silversmiths, and necklaces of coral,
+glass, amber, or more generally of the shell wampum found all over the
+continent. The finer necklets of wampum are highly prized, and when
+very old and ornamented with pieces of turquoise, can not be purchased
+for large sums. Occasionally ear pendants are worn. These are made of
+wood, half an inch broad and an inch long, inlaid on one side with
+pieces of bright shell, turquoise, etc.
+
+When a girl reaches the marriageable age, she is required by the
+customs of her people to fix up her hair in two large whorls, one on
+each side of her head. This gives her a most striking appearance.
+The whorl represents the squash blossom, which is the Hopi emblem
+of purity and maidenhood. Girls mature very early, the young maidens
+herewith represented being not more than from twelve to fifteen years
+of age.
+
+[Illustration: SHUPELA, FATHER OF KOPELI, LATE SNAKE PRIEST AT WALPI.]
+
+[Illustration: A HOPI GIRL, ORAIBI.]
+
+When a woman marries she must no longer wear the nash-mi (whorls). A
+new symbolism must be introduced. The hair is done up in two pendant
+rolls, in imitation of the ripened fruit of the long squash, which is
+the Hopi emblem of fruitfulness.
+
+In my book on "Indian Basketry" I have described in detail the basketry
+of the Hopis. There are two distinct varieties made at the four
+villages of the middle and western mesas. Those made on the middle mesa
+are of yucca fibre (mo-hu) coiled around a core of grass or broom-corn
+(s�-�). Those of Oraibi are of willow and approximate as nearly to
+the crude willow work of civilization as any basketry made by the
+aborigines. In both cases the splints are dyed, commonly nowadays with
+the startling aniline dyes, and with marvellous fertility of invention
+the weavers make a thousand and one geometrical designs, in imitation
+of natural objects, katchinas, etc. These are mainly plaques, but
+the yucca fibre weavers make a treasure or trinket basket, somewhat
+barrel-shaped, oftentimes with a lid, that is both pretty and useful.
+The name for all the yucca variety is p�-�-ta. The Oraibi willow
+plaques are called yung-ya-pa, while a bowl-shaped basket is sa-kah-ta,
+and the bowls made of coiled willow splints bought from the Havasupai
+are s�-k�-w�-ta.
+
+The Hopi weavers when at work invariably keep a blanket full of moist
+sand near them in which the splints are buried. This keeps them
+flexible, and the moist sand is better than water.
+
+A reddish-brown native dye is made from Ohaishi (_Thelesperma
+gracile_), with which the splints are colored.
+
+Unfortunately, the introduction of aniline dyes has almost killed
+the industry of making native dyes, but there are some few
+conservatives--God bless them!--who adhere to the ancient colors and
+methods of preparing them.
+
+It cannot be said that the Hopis are devoid of musical taste, for in
+the early morning especially, as the youths and men take their ponies
+or flocks of goats and sheep out to pasture, they sing with sweet and
+far-reaching voices many picturesque melodies.
+
+Of the weird singing at their religious ceremonials I have spoken in
+the chapter devoted to that purpose.
+
+To most civilized ears Hopi instrumental music, however, is as much a
+racket and din as is Chinese music. The lelentu, or flute, however,
+produces weird, soft, melancholy music. Their rattles are of three
+kinds, the gourd rattle (ai-i-ya), the rattle used by the Antelope
+priests, and the leg rattle of turtle shell and sheep's trotters
+(y�ng-ush-o-na). The drum and hand tombe are crude affairs, the former
+made by hollowing out a tree trunk and stretching over each end wet
+rawhide, the lashings also being of strips of wet rawhide (with
+the hair on), which, when dry, tightens so as to give the required
+resonance. The hand tombe is as near like a home-made tambourine as can
+be. It has no jingles, however. Another instrument is the strangest
+conception imaginable. It consists of a large gourd shell, from the top
+of which a square hole has been cut. Across this is placed a notched
+stick, one end of which is held in the performer's left hand. In the
+other hand is a sheep's thigh-bone, which is worked back and forth
+over the notched stick, and the resultant noise is the desired music.
+This instrument is the zhe-gun�-pi.
+
+They do not seem to have many games, so many of their religious
+ceremonials affording them the diversion other peoples seek in athletic
+sports. Their racing is purely religious, as I have elsewhere shown,
+and they get much fun out of some of their semi-religious exercises.
+
+A game that they are very fond of, and that requires considerable
+skill to play, is w[=e]-la. The game consists in several players, each
+armed with a feathered dart, or ma-te�-va, rushing after a small hoop
+made of corn husks or broom-corn well bound together--the w[=e]-la,
+and throwing their darts so that they stick into it The hoop is about
+a foot in diameter and two inches thick, the ma-te�-va nearly a foot
+long. Each player's dart has a different color of feathers, so that
+each can tell when he scores. To see a dozen swarthy and almost nude
+youths darting along in the dance plaza, or streets, or down in the
+valley on the sand, laughing, shouting, gesticulating, every now and
+then stopping for a moment, jabbering over the score, then eagerly
+following the motion of the thrower of the w[=e]-la so as to be ready
+to strike the ma-te�-va into it, and then, suddenly letting them fly,
+is a picturesque and lively sight.
+
+The Hopi is quite a traveller. Though fond of home, I have met members
+of the tribe in varied quarters of the Painted Desert Region. They
+get a birch bark from the Verdi Valley with which they make the dye
+for their moccasins. A yellowish brown color, called _pavissa_, is
+obtained from a point near the junction of the Little Colorado and
+Marble Canyon. Here they obtain salt, and at the bottom of the salt
+springs, where the waters bubble up in pools, this _pavissa_ settles.
+Bahos, or prayer sticks, are always deposited at the time of obtaining
+this ochre, as it is to be used in the painting of the face of the
+bahos used in most sacred ceremonies. The so-called Moki trail is
+evidence of the long association between the Hopis and the Havasupais
+in Havasu (Cataract) Canyon, and I have often met them there trading
+blankets, horses, etc., for buckskin and the finely woven wicker
+bowl-baskets--k�-�s--of the Havasupais, which are much prized by the
+Hopis.
+
+Occasionally he reaches as far northeast as Lee's Ferry and even
+crosses into southern Utah, and at Zuni to the southeast he is ever
+a welcome visitor. The Apaches in the White Mountains tell that on
+occasions the Hopis will visit them, and when visiting the Yumas in
+1902 they informed me that long ago the Snake Dancing Mokis were their
+friends, and sometimes came to see them.
+
+Dr. Walter Hough has written a most interesting paper on "Environmental
+Interrelations in Arizona," in which are many items about the Hopis. He
+says they brought from their priscan home corn, beans, melons, squash,
+cotton, and some garden plants, and that they have since acquired
+peaches, apricots, and wheat, and among other plants which they
+infrequently cultivate may be named onions, chili, sunflowers, sorghum,
+tomatoes, potatoes, grapes, pumpkins, garlic, coxcomb, coriander,
+saffron, tobacco, and nectarines. They are great beggars for seeds and
+will try any kind that may be given to them.
+
+Owing to their dependence upon wild grasses for food when their corn
+crops used to fail,--that is, in the days before a paternal government
+helped them out at such times,--every Hopi child was a trained botanist
+from his earliest years; not trained from our standpoint, but from
+theirs. We should say much of his knowledge was unscientific, and it
+goes far beyond the use of grasses and plants as food. Dr. Hough in
+his paper gives a number of examples of the uses to which the various
+seeds, etc., are put. The botanist as well as the ethnologist will find
+this a most comprehensive and useful list. For food forty-seven seeds,
+berries, stems, leaves, or roots are eaten. The seeds of a species of
+sporobolus are ground with corn to make a kind of cake, which the Hopis
+greatly enjoy. The leaves of a number are cooked and eaten as greens.
+
+A large amount of folk-lore connected with plants has been collected
+by Drs. Fewkes and Hough. From the latter's extensive list I quote.
+For headache the leaves of the _Astragalus mollissimus_ are bruised
+and rubbed on the temples; tea is made from the root of the _Gaura
+parviflora_ for snake bite; women boil the _Townsendia arizonica_
+into a tea and drink it to induce pregnancy; a plant called by the
+Hopi _w�takpala_ is rubbed on the breast or legs for pain; _Verbesina
+enceloides_ is used on boils or for skin diseases; _Croton texlusis_ is
+taken as an emetic; _Allionia linearis_ is boiled to make an infusion
+for wounds; the mistletoe that grows on the juniper (_Phoradendron
+juniperinum_) makes a beverage which both Hopi and Navaho say is like
+coffee, and a species that grows on the cottonwood, called _lo mapi_,
+is used as medicine; the leaves of _Gilia longiflora_ are boiled
+and drank for stomach ache; the leaves of the _Gilia multiflora_
+(which is collected forty miles south of Walpi at an elevation of six
+thousand feet), when bruised and rubbed on ant bites is said to be a
+specific; _Oreocarya suffruticosa_ is pounded up and used for pains in
+the body; _Carduus rothrockii_ is boiled and drank as tea for colds
+which give rise to a prickling sensation in the throat; the leaves
+of _Coleosanthus wrightii_ are bruised and rubbed on the temples for
+headache, as also is the _Artemisia canadensis_; and so on throughout a
+list as long again as this.
+
+In connection with this list Dr. Hough calls attention to the workings
+of the Hopi mind in a manner which justifies an extensive quotation:--
+
+ "The word 'medicine' as applied by the Hopi and other tribes is very
+ comprehensive, including charms to influence gods, men, and animals,
+ or to cure a stomach ache. As stated, from experiments with the plants
+ some have been discovered which are uniform in action and which
+ would have place in a standard pharmacopoeia. Thus there are heating
+ plasters, powders for dressing wounds, emetics, diuretics, purges,
+ sudorific infusions, etc. Other plants are of doubtful value, and in
+ their use other animistic ideas may enter, though some of them, such
+ as those infused for colds, headache, rheumatism, fever, etc., may
+ have therapeutic properties. The obligation of the civilized to the
+ uncivilized for healing plants is very great. Another class is clearly
+ out of the domain of empirical medicine. Tea made from the thistle is
+ a remedy for prickling pains in the larynx, milkweed will induce a
+ flow of milk, and there are other examples of inferential medicine.
+ Perhaps another class is shown by the employment of the plant named
+ for the bat, in order to induce sleep in the daytime.
+
+ "It may be interesting to look into the workings of the Indian mind as
+ shown by his explanation of the uses of certain of these plants.
+
+ "A beautiful scarlet gilia (_Gilia aggregata_ Spreng) grows on the
+ talus of the giant mesa on which ancient Awatobi stood. This is the
+ only locality where the plant has been collected in this region,
+ but it grows in profusion on the White Mountains, one hundred and
+ twenty-five miles southeast.
+
+ "The herdsman of our party was asked the name and use of the plant. He
+ replied: 'It is the _pala katchi_, or red male flower, and it is very
+ good for catching antelope. Before going out to kill antelope, hunters
+ rub up the flowers and leaves of the plant and mix them with the meal
+ which they offer during their prayer to the gods of the chase.'
+
+ "'Why is that?' was asked.
+
+ "'Because,' he replied, 'the antelope is very fond of this plant and
+ eats it greedily when he can find it.' (Animistic idea.)
+
+ "Another creeping plant (_Solanum triflorum_ Nutt.), which bears
+ numerous green fruit about the size of a cherry, filled with small
+ seeds, is called _cavayo ngahu_, or watermelon medicine. The plant may
+ be likened to a miniature watermelon vine. It was explained that if
+ one took the fruit and planted it in the same hill with the watermelon
+ seeds, would there be many watermelons,--that is, the watermelon would
+ be influenced to become as prolific as the small plant.
+
+ "Every one is familiar with the clematis bearing fluffy bunches of
+ seeds having long, hair-like appendages. An Indian lecturing on a
+ collected specimen of the clematis said: 'This is very good to make
+ the hair grow. You make a tea of it and rub it on the head, and pretty
+ quick your hair will hang down to your hips,' indicating by a gesture
+ the extraordinary length. For the same reason the fallugia is a good
+ hair tonic."
+
+The Hopi uses a weapon for catching rabbits which, for want of a
+better name, white men call a boomerang. It possesses none of the
+strange properties of the Australian weapon, yet in the hands of a
+skilled Hopi it is wonderfully effective. I have seen fifty Oraibis on
+horseback, and numbers of men and boys on foot, each armed with one
+of these weapons, on their rabbit drive. They determine on a certain
+area and then beat it thoroughly for rabbits, and woe be to the unhappy
+cottontail or even lightning-legged jack-rabbit if a Hopi throws his
+boomerang. Like the wind it speeds true to its aim and seldom fails to
+kill or seriously wound.
+
+Though most of the men have guns and many of the youths revolvers, the
+bow and arrow as a weapon is not entirely discarded. All the young
+boys, even little tots that can scarcely walk, use the bow and arrow
+with dexterity. A small hard melon or pumpkin is thrown into the air
+and a child will sometimes put two or even three arrows into it before
+it reaches the ground. Old men who are too poor to own modern weapons
+are often seen sitting like the proverbial and oft-pictured fox,
+stealthily watching for a ground squirrel, prairie-dog, or rat to come
+out of his hole, when the speedy and certain arrow is let fly to his
+undoing.
+
+Except for a little wild meat of this kind, secured seldom, or a sheep,
+which is too valuable for its wool to kill on any except very special
+and rare occasions, the Hopis are practically vegetarians. They are
+not above taking what the gods send them, however, in the shape of a
+dead horse. A few years ago Mr. D. M. Riordan, formerly of Flagstaff,
+conducted a party of friends over a large section of the region
+presented in these pages, and when near Oraibi a beautiful mare of one
+of the teams suddenly bloated and speedily died. In less than an hour
+after they were told they might take the flesh; the Hopis had skinned
+it, cut up the carcass, and removed every shred of it. I afterwards saw
+the flesh cut into strips, hung outside the houses of the fortunate
+possessors to dry, and I doubt not that horse meat made many a happy
+meal for them during the months that followed.
+
+[Illustration: HOPI CHILDREN, AT ORAIBI, WAITING FOR A SCRAMBLE OF
+CANDY.]
+
+When a Hopi feels rich he may buy a sheep or a goat from a Navaho, or
+even kill a burro in order to vary his dietary.
+
+Corn is his staple food. It is cooked in a variety of ways, but the
+three principal methods are piki, pikami, and p[=u]-v[=u]-l[=u]. Piki
+is a thin, wafer-like bread, cooked as I have before described.
+
+On one occasion, at Oraibi, an old friend, Na-wi-so-ma, was making piki
+for the Snake Dancers. When I took my friends to see her, they all ate
+of the bread and asked her all manner of questions about it.
+
+Na-wi-so-ma was very kind and obliging. One of my party wished to
+make moving photographs of the operation of making piki, so she
+cheerfully moved her t[=o][=o]-ma (cooking stone) outside. She insisted
+upon placing it, however, so that her back was to the blazing sun,
+which rendered it impossible to make the photographs. It was in vain
+that I explained to her why she must face the sun, and, at last, in
+desperation, I seized the heavy t[=o][=o]-ma and carried it where I
+desired it to be. In my haste in putting it down--rather, dropping
+it--it snapped in two, and I had to repair the damage to her stone and
+feelings with a piece of silver ere we could proceed.
+
+Pikami is made as follows: A certain amount of corn-meal is mixed with
+a small amount of sugar, and coloring matter made from squash flowers.
+This mixture is then placed in an earthenware vessel, or olla, and a
+cover tightly sealed on the vessel with mud. It is now ready to go
+into the oven. The pikami oven is generally out of doors. Sometimes
+it is a mere hole in the ground, without a covering, but the better
+style is where the hole is located in the angle of two walls and
+partially covered. A broken olla is made to serve as a chimney. To
+prepare the oven, sticks of wood are placed inside it and set on fire.
+When these are reduced to flaming coals and the oven is red hot, the
+coals are withdrawn, and the olla containing the corn-meal mixture is
+lowered into the hole. This is then covered with a stone slab, sealed
+with mud, and allowed to remain closed for several hours. When the
+oven is unsealed and the olla withdrawn, the corn-meal is thoroughly
+cooked--now pikami--and the dish is both nutritious and delicious.
+
+P[=u]-v[=u]-l[=u] is a corn-meal preparation that corresponds somewhat
+to the New England doughnut. On one occasion, just before the Snake
+Dance at Mashonganavi, I found Ma-sa-wi-ni-ma, Kuchyeampsi's mother,
+busy preparing the dish. When I induced her to come into the sunshine
+to be photographed, stirring the meal, just eight other kodak and
+camera fiends insisted upon "shooting" her at the same time. She was
+very complacent about it, especially when I collected ten cents a head
+for her, and handed her ninety cents for her five minutes' pose.
+
+Her method was as follows: Into a cha-ka-ta (bowl) she placed corn-meal
+and a little coloring matter. Then adding sugar and water, she stirred
+it with a stick, as shown in the photograph. It was made to a thick
+dough. In the meantime a pan of water, into which mutton fat had been
+placed, was on the fire, and when it was hot enough small balls of the
+corn-meal dough were dropped into the water and fat and allowed to
+remain until cooked. The result is a not unpleasant food, of which the
+Hopis are very fond.
+
+One of the common dishes, when a sheep has been killed, is the
+ne�-euck�-que-vi, a stew composed of corn, mutton, and chili.
+
+So far the Hopis have not been a success as traders. It is a slow
+and long journey from aboriginal life to civilization. One of the
+young men who had been to school, a bright youth of some twenty-three
+years,--Kuy-an-im�-ti-wa,--was fired with a desire to trade with his
+people on his own account. Permission was given him by the agent to
+start a store. A small building was speedily erected at the foot of
+the Mashonganavi mesa and a stock of goods purchased. For a while
+things went well. Then Kuyanimtiwa had to go away on business, and an
+elderly uncle (I think it was) took charge of the store in his absence.
+When the embryo trader returned he found his shelves nearly empty,
+and a lot of trash accumulated under his counter, which the old man
+had taken "in trade." The credits of many Hopis had been extended and
+enlarged without proper consulting of Bradstreet's or Dun's, and blank
+ruin stared poor Kuyanimtiwa in the face. I purchased about eighty
+dollars' worth of baskets and "truck" from him, for which, however,
+I was compelled to give him my check. For long weeks, indeed months,
+the check did not come in, until I feared the poor fellow had lost it.
+When I inquired I found it was in the hands of the agent, being held as
+security until some disposal was made of a suit between the old man and
+Kuyanimtiwa. It ultimately reached the bank, so I assume the trouble
+was ended, but it will be some time, if what he said has lasting force,
+before the young Hopi will open store again with an untrained assistant.
+
+In an earlier chapter I have shown that the women build and own the
+houses. In return the men knit the stockings and weave the women's
+dresses and sashes. With looms very similar to those described in the
+chapter on "Navaho Blanketry," they make the dresses we have seen
+the women wearing. In the days before the Spaniards introduced sheep
+the Hopis grew cotton quite extensively, dyed it with the simple but
+beautiful and permanent dyes, and wove it into garments. The blue of
+the dresses was originally obtained--and is yet by some--from the seeds
+of the sunflower.
+
+In several cases I have found blind men engaged in knitting stockings.
+With needles of wood, long and slender, their fingers busily moved as
+those of the old housewives used to do in my boyhood's days. One was
+an old man, Tu-ki-i�-ma. He was "si-bo�-si" (blind), and expressed his
+thankfulness for the occupation. Another poor old man, stone blind, was
+winding yarn into a ball. He was squatted upon the ground, with the
+yarn around his feet and knees. It was a pathetic sight to see the old
+and forlorn creature anxious to make himself useful, even though blind
+and aged.
+
+There are a score of other interesting matters I should enjoy referring
+to did space permit, but these must be left for some future time.
+
+That they are picturesque and interesting, and in some of their
+ceremonies fascinating, there is no question. They are religious (in
+their way), domestic, honest, faithful, industrious, and chaste. But
+there is no denying that many of them are dirty,--really, indescribably
+filthy. One of my old drivers, Franklin French, used to say with a
+turn up of his nose: "I'd rather associate with a good skunk who was
+up in the skunk business than get to leeward of a Moki town." Their
+sanitary accommodations are _nil_, and their habits accord with their
+accommodations. Were it not for the fierce rays of the sun and the
+strong winds that purify their elevated mesa-tops, the accumulated
+evils would soon render habitation impossible. Water being so scarce,
+they are not habitually cleanly in person, as are some of the other
+peoples. Hence the contempt with which many of the Navahoes regard them.
+
+Of course there are exceptions, where both houses and individuals are
+as neat and clean as can be. Among Hopis as well as among whites, it is
+not possible to generalize too widely.
+
+
+
+
+CHAPTER VI
+
+THE RELIGIOUS LIFE OF THE HOPI
+
+
+The Hopi is essentially religious. As a ritualist he has no superior on
+the face of the earth. From the ceremonial standpoint the Hopi people
+are the most religious nation known. From four to sixteen days of
+every month are employed by one society or another in the performance
+of secret religious rites, or in public ceremonies, which, for want
+of a better name, the whites call dances. So complex, indeed, is the
+Hopi's religious life that we have no complete calendar as yet of _all_
+the ceremonies that he feels called upon to observe. Every act of his
+life from the cradle to the grave has a religious side. Fear and the
+need for propitiation are the motive powers of his religious life, and
+these, combined with his stanch conservatism, render him a wonderfully
+fertile subject for study as to the workings of the child mind of the
+human race.
+
+With such a complex and vast religious system this chapter can attempt
+no more than merely to outline or suggest the thoughts upon which his
+religion is based, and then, in brief, describe two or three of the
+most important of his religious ceremonials.
+
+I can do better than attempt a difficult matter, and one that requires
+years of study, viz., to account for the religious concepts of the
+Indian. I can urge the reader to obtain Major J. W. Powell's "Lessons
+of Folk-lore," which appeared in the _American Anthropologist_ for
+January-March, 1900. In it he has written a most fascinating account of
+the thought movements of the Amerind; and Dr. J. Walter Fewkes, in his
+"Interpretation of Katchina Worship," has given a clearer idea of Hopi
+religious belief than has ever before been penned.
+
+[Illustration: GROUP OF HOPI MAIDENS AT SHUNGOPAVI.]
+
+The Hopis themselves are not aware of the why and wherefore of all they
+do. For centuries they have followed "the ways of the old," until they
+are ultra conservatives, especially in matters pertaining to religion.
+
+I have already referred to and described the kivas or underground
+ceremonial chambers, where many of their rites are performed.
+
+Six objects closely connected with their worship should be thoroughly
+understood, as such knowledge will simplify a thousand and one things
+that will otherwise appear mysterious to one who visits the Hopis for
+the first time. These objects are the _baho_ (prayer stick or plume),
+the _puhtabi_ (road marker), the _tiponi_, the _natchi_, the _shrine_,
+and the _katchina_.
+
+The baho is inseparably connected with all religious ceremonies and
+prayers. Without it prayers would be inefficacious. Generally, before
+every ceremony is performed, a certain time is given to the making of
+bahos. One form of baho is made of two sticks, painted green with black
+points, one male and the other female, tied together with a string made
+of native cotton, and cut to a prescribed length. A small corn husk,
+shaped like a funnel and holding a little prayer meal and honey, is
+attached to the sticks at their place of union. Tied to this husk is a
+short, four-stranded cotton string, on the end of which are two small
+feathers. A turkey wing-feather and a sprig of two certain herbs are
+tied so as to protrude above the butt ends of the sticks, and the baho
+is complete.
+
+Other bahos are made of flat pieces of board, anywhere from a foot to
+three feet in length, and two inches or more wide, to which feathers
+and herbs are attached. On the face of these figures of katchinas,
+animals, reptiles, and natural objects, such as rain-clouds, descending
+rain, corn, etc., are painted, every object having a distinct and
+symbolic meaning. In other cases the bahos are carved into the zigzag
+shape of the lightning. The Soyal bahos are many and various. Some
+are long, thin sticks, with cotton strings and feathers attached near
+the ends; others are thicker, with many feathers tied to the centre;
+some are bent or crook-shaped, while still others are long willow
+switches to which eagle, hawk, turkey, flicker, and other feathers
+are tied. They are made with great care and solemnity and prayed over
+and "consecrated" before being used. They are "prayer bearers," the
+feathers symbolizing the birds who used to fly to and from the World of
+the Powers with their messages to mankind and the answers thereto.
+
+The puhtabi (or road marker) is a long piece of native cotton string,
+to which a feather or feathers are attached, and it is placed on the
+trails to mark the beginning of the road (hence its name) to the
+shrines which are to be visited during the ceremonies.
+
+The tiponi is to the Hopi what the cross is to the devout Catholic.
+No altar is complete without it. Altars are often set up with a
+substitute for a tiponi, but all recognize its insufficiency. Tiponis
+vary, that of the Antelope Society being a bunch of long feathers
+(see the photograph in the chapter on the "Snake Dance"), while
+that of the Soyal ceremony is of a quartz crystal inserted into a
+cylindrical-shaped vessel of cottonwood root.
+
+In the Lelentu and Lalakonti ceremonies part of the rites consist in
+an unwrapping of the tiponis. In both of them either kernels of corn
+or other seeds formed essential parts. Dr. Fewkes says: "From chiefs
+of other societies it has been learned that their tiponis likewise
+contained corn, either in grains or on the ear. Although from this
+information one is not justified in concluding that all tiponis contain
+corn, it is probably true with one or two exceptions. The tiponi is
+called the "mother," and an ear of corn given to a novice has the same
+name. There is nothing more precious to an agricultural people than
+seed, and we may well imagine that during the early Hopi migrations the
+danger of losing it may have led to every precaution for its safety.
+Thus it may have happened that it was wrapped in the tiponi and given
+to the chief to guard with all care as a most precious heritage. In
+this manner it became a mere symbol, and as such it persists to-day."
+
+Whenever ceremonies are about to take place in the kivas the chief
+priest puts in place on the ladder-poles or near the hatchway of
+each participating kiva a sign of the fact, called the natchi. This
+I have later described on the Snake and Antelope kivas. At the Soyal
+ceremony on the Kwan (Agave) kiva, the natchi consisted of a bent
+stick, to which were fastened six feathers, representing the Hopi six
+world-quarters. For the north, a yellow feather of the flycatcher or
+warbler; for the west, a blue feather of the bluebird; for the south, a
+red feather of the parrot; for the east, a black-and-white feather of
+the magpie; for the northeast (above), a black feather of the hepatic
+tanager; and for the southwest (below), a feather from an unknown
+source and called _toposhkwa_, representing different colors.
+
+The natchis of two of the kivas in the New Fire ceremony held in Walpi
+in 1898 were sticks, about a foot long, to the ends of which bundles
+of hawk feathers were attached. At another kiva it was an agave stalk,
+at one end of which were attached several crane feathers and a circlet
+of corn husks. A natchi used later by another society consisted of
+a cap-shaped object of basketry, to which were attached two small
+whitened gourds in imitation of horns.
+
+That the natchi is more than a sign of warning to outsiders to keep
+away from the secret rites of the kiva is evidenced by the variety of
+materials used; and, indeed, the things themselves are now known to be
+symbols, to some of which Mr. Voth has learned the key. For instance,
+on the natchi of the Snake and Antelope Societies, the skins of the
+_piwani_--which is supposed to be the weasel--are attached. The Hopis
+say of the animal to whom the skin belongs that when chased into a
+hole, he works his way through the ground so quickly that he escapes
+and "gets out" at some other place. Now see the ceremonial significance
+of the use of this weasel's skin on the Snake natchi. They are supposed
+to affect the clouds and compel them to "come out," so that rain will
+come quickly.
+
+Near all the villages, or on the terraces below, a number of shrines
+may be found where certain of the "Powers" are worshipped. In the
+account of the Snake Dance I speak of the shrine of the Spider Woman,
+and show the photograph made when I followed Tubangointiwa (the
+Antelope chief), and watched him deposit bahos and offer prayers to
+her. The number of shrines is large. I have seen many, but there is not
+space here to describe them. It is an interesting occupation, during
+the ceremonies, to follow the priests, after they have deposited the
+puhtabi and begun to sprinkle the sacred meal, to the shrines. If the
+observer can then have explained to him the deity to whom the shrine is
+dedicated, and his or her place in the Hopi pantheon, his knowledge of
+Hopi worship will be considerably increased.
+
+Of katchinas much might be written. They are ancient ancestral
+representatives of certain Hopi clans who, as spirits of the dead, are
+endowed with powers to aid the living members of the clan in material
+ways. The clans, therefore, pray to them that these material blessings
+may be given. "It is an almost universal idea of primitive man," says
+Fewkes, "that prayers should be addressed to personations of the beings
+worshipped. In the carrying out of this conception men personate the
+katchinas, wearing masks and dressing in the costumes characteristic
+of these beings. These personations represent to the Hopi mind their
+idea of the appearance of these katchinas or clan ancients. The spirit
+beings represented in these personations appear at certain times in
+the pueblo, dancing before spectators, receiving prayer for needed
+blessings, as rain and good crops."
+
+The katchinas are supposed to come to the earth from the underworld in
+February and remain until July, when they say farewell. Hence there
+are two specific times which dramatically celebrate the arrival and
+departure of the katchinas. The former of these times is called by
+the Hopi _Powam�_, and the latter _Niman_. At these festivals, or
+merry dances, certain members of the participating clans wear masks
+representing the katchinas, hence katchina masks are often to be found
+in Hopi houses when one is privileged to see the treasures stored away.
+In order to instruct the children in the many katchinas of the Hopi
+pantheon, _tih�s_, or dolls, are made in imitation of the ancestral
+supernal beings, and these quaint and curious toys are eagerly sought
+after by those interested in Indian life and thought. Dr. Fewkes has in
+his private collection over two hundred and fifty different katchina
+tih�s, and in the Field Columbian Museum there is an even larger
+collection.
+
+Of the altars, screens, fetishes, cloud-blowers, ceremonial pipes,
+bull-roarers, etc., I have not space here to write. Suffice it to
+say they have a large place in the Hopi's ritual and all should be
+carefully studied.
+
+When I first began to visit the Hopis my camps were generally at the
+foot of the trail, as near to water as possible. Every morning at a
+very early hour I was awakened by a loud ringing of cowbells, and at
+first I thought it must be that the Hopis had a herd of cows and they
+were driving them out to pasture. They were evidently going at a good
+speed, for the bells clanged and clattered and jangled as if being
+fiercely shaken. But when I looked for the cows they were never to
+be seen. Then, too, as on succeeding mornings I listened I found the
+animals must be driven very hastily, for the sound moved with great
+rapidity towards, past, away from me.
+
+One morning I determined to get up and watch as soon as I heard the
+noise approaching. It was just as the earliest premonitions of dawn
+were being given that I was awakened, and, hurriedly jumping up, stood
+on my blankets and watched. Soon one, two, four, and more figures
+darted by in the dim light, each carrying a jangling cowbell, and to
+my amazement I found they were not cows, but Hopi young men, naked
+except for a strap or girdle around the loins, from which hung the
+bell, resting upon the haunch. They were out for their morning run, and
+it was not merely a physical exercise, but had a distinct religious
+meaning to them. As I have elsewhere written:--
+
+"The Hopi has lived for many centuries among the harsh conditions of
+the desert land. Everything is wrested from nature. Nothing is given
+freely, as in such a land as southern California for instance. Water
+is scarce and has to be caught in the valley and carried with heavy
+labor to the mesa summit. The soil is sandy and not very productive
+unless every particle of seed corn is watered by irrigation. Firewood
+is far away and must be cut and brought to their mesa homes with labor.
+Wild grass seeds must be sought where grass abounds, perhaps scores of
+miles away, and carried home. Pinion nuts can only be gathered in the
+pinion forests afar off, and to gain mescal the pits must be dug and
+the fibres cooked deep down in the mysterious recesses of the Grand
+Canyon. The deer and antelope are swift, and can only be caught for
+food by those who are stout of limb, powerful of lung, and crafty of
+mind. Hence in the very necessities of their lives they have found the
+use for physical development. And this imperative physical need soon
+graduated into a spiritual one. And the steps or processes of reasoning
+by which the chief motive is transferred from the physical to the
+spiritual are readily traceable. Of course, they are a 'chosen people.'
+'Those Above' have given especial favors to them. They must be a credit
+to those Powers who have thus favored them. This implies a steady
+cultivation of their muscular powers. Not to be strong is to be a bad
+Hopi, and to be a bad Hopi is to court the disfavor of the gods. Hence
+the shamans or priests urge the religious necessity of being swift and
+strong."
+
+[Illustration: HOPI WOMAN WEAVING BASKET, HER HUSBAND KNITTING
+STOCKINGS.]
+
+[Illustration: HOPI WOMAN PREPARING CORN MEAL FOR MAKING DOUGHNUTS.]
+
+Nor is this all. In days gone by they were surrounded by predatory
+foes. Physical endurance was an essential condition of national
+preservation. Without it they would long ago have been starved or
+hunted out of existence. The gods called upon them to preserve
+their national life, to live by cultivation of endurance, hence the
+imposition of physical tasks as a religious exercise.
+
+And these morning runs of the young men were of ten, twenty, and even
+more miles, taken without any other food than a few grains of parched
+corn.
+
+It is no uncommon thing for an Oraibi or Mashonganavi to run from his
+home to Moenkopi, a distance of forty miles, over the hot blazing sands
+of a real American Sahara, there hoe his corn-field, and return to his
+home, within twenty-four hours. The accompanying photograph of an old
+man who had made this eighty-mile run was made the morning after his
+return, and he showed not the slightest trace of fatigue.
+
+For a dollar I have several times engaged a young man to take a message
+from Oraibi to Keam's Canyon, a distance of seventy-two miles, and he
+has run on foot the whole distance, delivered his message, and brought
+me an answer within thirty-six hours.
+
+One Oraibi, Ku-wa-wen-ti-wa, ran from Oraibi to Moenkopi, thence to
+Walpi, and back to Oraibi, a distance of over ninety miles, in one day.
+
+When I was a lad I got the impression somehow that Indians made fire
+by rubbing two sticks together. Once or twice I tried it. I got two
+sticks, perfectly dry, and rubbed and rubbed and rubbed. But the more I
+rubbed, the cooler the sticks seemed to get. I got hot, but that had no
+effect on the sticks.
+
+Later in life, when I began to make my journeys of exploration in the
+wilds of Nevada, California, Arizona, and New Mexico, and I sometimes
+needed a fire, and didn't have a single match left, I tried it again;
+this time not as an experiment, but as a serious proposition. My
+rubbing of the two sticks, however, never availed me a particle. I
+might as well have saved my strength for sawing wood. Yet the Indians
+do get fire by the rubbing of two sticks together, and the occasion
+of their doing it is one of the greatest and most wonderful of the
+religious ceremonies of the Hopis. Dr. Fewkes has written for the
+scientific world a full account of it, and from that account I condense
+the following.
+
+Few white men have ever seen the ceremony, and did they do so and tell
+the whole of what they saw they would not be believed.
+
+Four societies of priests conduct the elaborate rite at Walpi. It is
+not held at Sichumavi or Hano, but is conducted at Oraibi and the three
+villages of the middle mesa. "The public dances are conducted mainly by
+two of the societies, whose actions are of a phallic nature. These two
+act as chorus in the kiva when the fire is made, but the sacred flame
+is kindled by the latter two societies.... For several days before the
+ceremony began, large quantities of wood were piled near the kiva
+hatches, and after the rites began, this fuel was carried down into the
+rooms and continually fed to the flames of the new fire by an old man,
+who never left his task. The flames of the new fire were regarded with
+reverence; no one was allowed to light a cigarette from it or otherwise
+profane it."
+
+On the first day the chiefs assembled for their ceremonial smoke, and
+the next day at early dawn one of them went to the narrow portion of
+the mesa between Walpi and Sichumavi and laid on the trail one of the
+puhtabi, or long strings, elsewhere described, sprinkling a little
+meal and casting a pinch toward the place of sunrise. At the same time
+he said a prayer: "Our Sun, send us rain." Just as the sun appeared
+he "cried" the announcement, of which Dr. Fewkes gives the free
+translation:--
+
+    "All people awake, open your eyes, arise!
+    Become _Talahoya_ (Child of Light), vigorous, active, sprightly.
+    Hasten, Clouds, from the four world quarters.
+    Come, Snow, in plenty, that water may be abundant when summer
+       comes.
+    Come, Ice, and cover the fields, that after planting they may yield
+       abundantly.
+    Let all hearts be glad.
+    The W�w[=u]tchimt� will assemble in four days.
+    They will encircle the villages, dancing and singing their lays.
+    Let the women be ready to pour water upon them,
+    That moisture may come in abundance and all shall rejoice."
+
+Four days later, with elaborate preparation and carefully observed
+ritual the new fire was made. About a hundred participants were
+present. When all were ready the fire-board was held in position by two
+kneeling men, while two others manipulated the fire drill. The singing
+chief then gave the signal and two societies started a song, each with
+different words and yet in unison, accompanied by clanging of bells and
+rattling of tortoise shells and deer hoofs. The holes of the fire-board
+and stones were sprinkled with corn pollen. The spindle or fire drill
+was held vertically between the palms, and in rotating it the top was
+pressed downward. Smoke was produced in twenty seconds and a spark of
+fire in about a minute. The spark smudged cedar-bark, which was put
+in place to catch it, and then the driller blew it into a flame. This
+flame was then carried to a pile of greasewood placed in the fireplace,
+and as the wood blazed to the ceiling the song ceased. Prayer was
+then offered by one of the chief priests of one of the societies and
+ceremonial offerings sprinkled into the fire. This priest was followed
+by one from each of the other societies and by individual worshippers.
+
+They then, in procession, paid a ceremonial visit to the shrine of the
+Goddess of Germs, which is among the rocks at the southwestern point of
+the mesa. It is made of flat stones set on edge, opened above and on
+one side, and consists of a fetish of petrified wood.
+
+Then followed a complex series of ceremonies that merely to outline
+would require several pages. Some of them are public dances, others
+dramatic representations in a crude fashion of what the legends of the
+Hopis say are certain events which transpired in the underworld, and a
+most important one is the disposal of the sacred embers of the new fire.
+
+There are few ceremonies in the world that equal in solemnity and
+interest, and that are more charming, than those performed by the
+parents and other relatives when a Hopi baby comes into the world.
+There are religion, affection, sentiment, and poetry embraced in what
+we--the superior people--would undoubtedly term the superstitious rites
+of these simple-hearted people. One reason for the fervor of this rite
+is the genuine welcome every Hopi mother and father accord to their
+baby when it is born. It is "good form" among them to be proud of the
+birth of their children. No married woman is happy unless she has a
+"quiver full" of children, and one of her constant prayers before her
+marriage is that she may be thus blessed.
+
+So when the child comes there is great rejoicing. It is immediately
+rubbed all over with ashes to keep the hair from growing on the body;
+or that, at least, is the reason the Hopi mother gives for allowing her
+little one to be scrubbed all over with the ashes.
+
+Then it is wrapped up in a cotton blanket of the mother's own weaving,
+for Hopi women, and men also, are great experts in growing, spinning,
+and weaving cotton. Now it is ready for the cradle. This is either a
+piece of board or a flat piece of woven wicker-work about two and a
+half feet long and a foot wide. There is also fixed at the upper end
+two or three twigs arranged in a kind of bow, so that a piece of cloth
+thrown over them forms an awning to protect the face of the child from
+the sun. When this bow is not in use it can be slipped over to the
+back of the cradle. Strapped in this queer cradle, the baby is either
+stretched out upon the ground to go to sleep, covered over with a
+blanket, or reared up against the wall. But if your eyes were keen you
+would see by its side a beautiful white ear of corn. And if you saw it
+and knew the Hopi mother's ways and her thoughts, you would find that
+the reason for putting the corn there was this: she believes that the
+corn represents one of her most powerful gods on the earth, and that if
+this god is made to feel kindly towards the new-born child he will send
+it good health and strength and skill in hunting and everything else
+that she desires for her loved baby. So, you see, it is mother love,
+combined with a singular superstition, that makes the Hopi mother place
+the ear of corn by the side of her sleeping child.
+
+When the baby is twenty days old it is--shall I say?--baptized. You
+can hardly call it this, but, anyhow, it answers the same thing as
+baptism does with us. About sunset the child's godmother arrives. She
+is generally the grandmother or aunt on the father's side. Just as the
+first streaks of light begin to come in the early morning the ceremony
+begins. After washing the mother's head and legs and feet, the baby's
+turn comes. The house is full of relatives and friends to watch and
+bring good fortune to the little one. A bowl of suds is made by beating
+the soapweed until the water is covered with beautiful lather. Then
+the godmother takes an ear of corn, dips it into the suds, and touches
+the baby's head with it. This she does four times. Then she washes the
+baby's head very carefully and thoroughly in the suds. But the washing
+would be of no good unless all the baby's female relatives on the
+father's side were to dip their ears of corn into the suds and touch
+its head with them four times, just as the godmother did. Now the baby
+is washed all over, and then--strange to say--the godmother fills her
+mouth full of warm water, and, balancing the baby on one hand, she
+squirts the water from her mouth all over the little one. To dry it,
+she holds it before the fire, and when it is quite dry she rubs it
+with white corn-meal, wraps it in a blanket, and passes it over to the
+mother, who is seated near to the fire. Just before her are two baskets
+full of corn-meal, one coarsely and one finely ground. Taking an old
+blanket, the godmother spreads it over the mother's lap, the baby is
+placed on it, then she takes a little of the fine meal and rubs it on
+the face, arms, and neck of the mother, and also upon the face of the
+child. Then with the ear of corn in her hand, and slowly and regularly
+moving it up and down, she prays first over the mother, then over the
+baby. I have heard several of these prayers. Here is one of them:
+"Ho-ko-na (butterfly), I ask for you that you live to be old, that you
+may never be sick, that you may have good corn and all good things. And
+now I name you Ho-ko-na" (or whatever the name is to be).
+
+Then every woman and girl of the father's relatives does just the same
+and prays the same kind of prayer; but singular to us is the fact that
+each one gives the child any name she prefers. As each one finishes her
+prayer, she gives her ear of corn and some sacred meal she has brought
+with her to the mother, who invariably responds with the Hopi "Thank
+you!"--"Es-kwa-li."
+
+Nobody knows at the time which name the baby will have, as he or she
+grows up. That is left to chance to determine--generally the preference
+of the mother.
+
+Now the baby is put in its cradle, with some of the ears of corn
+presented to the mother placed under the lacing on the breast of the
+little one, and it is ready to be dedicated to the sun. After sweeping
+the floor, the godmother sprinkles a line of meal about two inches wide
+from the cradle to the door, and the mother does the same thing.
+
+[Illustration: HOPI "BOOMERANGS."
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI CEREMONIAL DRUMS.
+
+_In the collection of George Wharton James._]
+
+Out of doors the father is anxiously watching for the first direct
+light of the sun, and the moment it appears above the horizon he gives
+the signal. Immediately the godmother picks up the cradle, so that the
+baby's head is towards the door, and near to the floor, carries it over
+the line of sacred meal, the mother following. Each has a handful of
+meal. At the door they stand side by side. The godmother removes the
+blanket from the baby's face, holds the sacred meal to her mouth, says
+a short prayer, and then sprinkles the meal towards the sun, and then
+the mother does the same; and, after ceremonially feeding the baby, all
+joining in the feast, the ceremony is at an end.
+
+Another most beautiful ceremony of the Hopis is that which alternates
+with the Snake Dance, viz., the Lelentu, or Flute Dance. I have had
+the pleasure of witnessing it several times, and last year (1901) was
+one of five white persons present. To me this meant walking a weary
+thirteen miles over the hot sands of the Painted Desert, carrying a
+camera weighing about fifty pounds on my back. But the beauty and charm
+of the ceremony and the satisfaction of obtaining the photographs of it
+more than repaid me for the hot and exhausting walk.
+
+After the secret kiva ceremonies (rites in the underground chambers of
+the fraternity of the Flute) the first public rites of the day took
+place at a spring near the home of Lol�lomai, the chief of the Oraibi
+pueblo, and about five miles west of the town. Here is one of the
+pitiful springs upon which the people depend for their meagre supply
+of water. Just before noon men, women, and girls might have been seen
+wending their way from the village on the mesa height, down the steep
+trails, over the sandy way trodden for centuries by their forefathers,
+towards the location of the spring.
+
+Every face was as serious and wore as grave and earnest an expression
+as that of a novice about to be confirmed in her holiest vows. Arrived
+at the spring, an eminence just above it to the southwest was the
+chosen site for the preliminaries. Here an hour or more was spent in
+prayers, sprinkling of meal before and upon the altar, and the painting
+of the symbols of the clan upon the participants.
+
+Other priests during the whole time were on their knees or in other
+postures of reverence, praying, singing, or chanting, and sprinkling
+the sacred meal on or before the altar. A large number of bahos, or
+prayer sticks and plumes, were used.
+
+At this time the chief priest left the hillside and solemnly marched
+down to the spring. It is circular in shape, and with a rude wall built
+around it. At the opening in the circle three small gourd vessels
+were placed, two of which held sacred water from some far-away spring,
+and the other was full of honey. A singular thing occurred about the
+filling of this honey jar. A nest of bees had located in the wall of
+the spring, and the chief priest, taking it for granted that this was a
+good sign, had the nest dug out and the honey extracted from the comb,
+for his sacred purposes. After he had prayed for a while the priests
+and women from above marched down, all except the flute players. As
+they stood around the spring they sang and prayed, while the chief
+priest stepped into the water, bowing his face down over it, and waving
+his tiponi in and through it. Soon it was a filthy, muddy mess, instead
+of a water spring, and when it seemed mixed up enough he began to dip
+his face deep into it, while the men and women around continued their
+singing and worship.
+
+Then he came forth, and now began a most beautiful processional march
+around the spring, in time to the weird playing of the priests above.
+After three times circling around, the group stood, facing the west,
+and at certain signals sprinkled large handfuls of sacred meal in the
+direction of the water. This was followed by a most profuse scattering
+of bahos in the same manner. Literally hundreds of them were thus
+thrown, and I gathered (after the celebrants were gone) scores of them
+for my collection. The bahos used on this occasion were mere downy
+feathers to which cotton strings were attached. The effect as the
+meal and the feathers were thrown was remarkably beautiful, and the
+scene was most impressive; none the less so for its strangeness and
+peculiarity.
+
+These concluded the ceremonies at this spring. In the meantime the
+chief priest had gone to his house over the hill, and from there had
+started out a group of young men who were to race to the spring near
+the mesa--four miles away. It was a scorching hot day--as I had found
+out in my own walk--and yet these young men bounded over the sandy
+trail like hunted deer. It was a glorious sight to witness them. Ten
+or a dozen athletic youths, clad scantily, their bronzed figures in
+perfect proportion, revealing their strength and power, their long
+black hair waving out behind them, darting off like strings from a bow
+across the desert.
+
+Slowly we followed them, and when we arrived at the other spring found
+they had long ago passed it, and the victor had received his reward.
+
+Similar ceremonies were gone through at the near-by spring as at the
+one farther away, and when they were completed the whole party formed
+in procession, and as solemnly as if it were a funeral march proceeded
+up the steep trail to the village and there repeated some of the
+ceremonies already described.
+
+The purport of all this it is comparatively easy to understand. The
+Snake Dance is a prayer for rain, which, according to the Hopi's
+ideas, is stored in vast reservoirs in the heavens. He also believes
+that there are vast water supplies under the earth, and so, every
+other year, he petitions the powers that govern and control these
+subterranean reservoirs to loosen the waters and let them flow forth
+into the springs.
+
+In one of the dances of the Navaho they symbolize the water from
+above and the water from below by linking the first fingers together.
+This gives us the Greek fret, and when this symbol is copied in their
+basketry, we see this classic design, purely the result of imitation,
+and having as clear a meaning to the Indian mind as the cross has to
+the Christian.
+
+Reluctantly I am compelled to omit a brief account of the Basket Dance,
+which, however, I have partially described in my book on "Indian
+Basketry."
+
+The Hopis have very clear and distinct conceptions of a spirit life
+beyond the grave. It is not the "happy hunting-ground," though, to
+which the general ideas of the whites consign them. Theirs is a world
+of spirits, with some advantages over the world of human beings, but
+where life is very similar to what it was on earth. There is neither
+punishment awarded for wrong done on earth, nor reward for good living.
+It is simply a continuation of previous existences. When a child is
+born the spirit is supposed to come from the underworld through an
+opening in the earth's crust called _Shi-p�-pu_, and when the grown man
+dies his spirit returns thither. His body is buried in a cleft of the
+rocks on the mesa side, a mile or so away from the village. The body is
+wrapped up and placed in the rocky grave, and then covered with loose
+rocks. Food and drink are placed on the grave, so that when the spirit
+ascends from the body and begins its long journey to _Shi-p�-pu_ and
+thence to the underworld, it may have food wherewith to gain strength.
+The curious visitor will also notice the baho which is thrust between
+the rocks until it touches the body. Another baho touching this upright
+one is placed on the grave pointing toward the southwest. These bahos
+are especially prepared by the shaman, or "medicine man," and are for
+the purpose of guiding the spirit as it leaves the body. If no baho
+were there, the spirit might grope in darkness, trying to force its way
+down; but, being directed by the prayers of the shaman, the disembodied
+spirit immediately realizes the guiding power of the baho, and,
+following it, reaches the companion baho pointing to the southwest,
+the direction it must travel to reach the entrance to the underworld.
+This entrance to the underworld was long thought to be in the San
+Francisco Mountains near Flagstaff. But Dr. Fewkes explains this to be
+an error. The _Shi-p�-pu_ is, to the Hopi, the "sun-house or place of
+sunset at the winter solstice. As seen from Walpi, the entrance to the
+sun-house is indicated by a notch on the horizon situated between the
+San Francisco range and the Eldon mesa," hence the conception that the
+entrance to the underworld was in that exact location.
+
+[Illustration: A HOPI BELLE AT SHUNGOPAVI.]
+
+[Illustration: BLIND HOPI BOY, KNITTING STOCKINGS.]
+
+
+
+
+CHAPTER VII
+
+THE HOPI SNAKE DANCE
+
+
+While perhaps no more important than others of the many ceremonies
+of the Hopis, the Snake Dance is by far the widest known and most
+exciting and thrilling to the spectator. There have been many accounts
+of it written, yet no less an authority than Dr. Jesse Walter Fewkes
+of the Smithsonian Institution asserts that the major portion of them
+are not worth the paper they are written on. Inaccurate in outline,
+faulty in detail, they utterly fail, in the most part, to grasp the
+deep importance of the ceremony to the religious Hopis. It is commonly
+described as a wild, chaotic, yelling, shouting, pagan dance, instead
+of the solemn dignified rite it is. From various articles of my own
+written at different times I mainly extract the following account and
+explanations.
+
+This dance alternates in each village with the Lelentu, or Flute
+ceremony, so that, if the visitor goes on successive years to the same
+village, he will see one year the Snake Dance and on the following
+year the Lelentu. But if he alternates his visits to the different
+villages he may see the Snake Dance every year, and, as the ceremonies
+are not all held simultaneously, he may witness the open-air portion
+of the ceremony, which is the Snake Dance proper, three times on the
+even years and twice on the odd years. For instance, in the year 1905
+it will occur at Walpi and Mashonganavi; and in 1906 at Oraibi,
+Shipauluvi, and Shungopavi.
+
+[Illustration: THE BEGINNING OF THE HOPI SNAKE DANCE, ORAIBI, 1902.]
+
+The Hopis are keen observers of all celestial and terrestrial
+phenomena, and, as soon as the month of August draws near, the Snake
+and Antelope fraternities meet in joint session to determine, by the
+meteorological signs with which they are familiar, the date upon which
+the ceremonies shall begin.
+
+This decided, the public crier is called upon to make the announcement
+to the whole people. Standing on the house-top, in a peculiarly
+monotonous and yet jerky shout he announces the time when the elders
+have decided the rites shall commence. Sometimes, as at Walpi, this
+announcement is made sixteen days before the active ceremonies begin,
+the latter, in all the villages, lasting nine days and terminating in
+the popularly known open-air dance, after which four days of feasting
+and frolic are indulged in, thus making, in all, twenty days devoted to
+the observance.
+
+For all practical purposes, however, nine days cover all the ceremonies
+connected with it.
+
+At Walpi, on the first of the nine days, the first ceremony consists
+of the "setting up" of the Antelope altar. This is an interesting
+spectacle to witness, as at Walpi the altar is more elaborate and
+complex than in any other village. It consists, for the greater part,
+of a mosaic made of different colored sands, in the use of which some
+of the Hopis are very dexterous. These sands are sprinkled on the
+floor. First a border is made of several parallel rows or lines of
+different colors. Within this border clouds are represented, below
+which four zigzag lines are made. These lines figure the lightning,
+which is the symbol of the Antelope fraternity. Two of these zigzags
+are male, and two female, for all things, even inanimate, have sex
+among this strange people. In the place of honor, on the edge of
+the altar, is placed the "tiponi," or palladium of the fraternity.
+This consists of a bunch of feathers, fastened at the bottom with
+cotton strings to a round piece of cottonwood. Corn stalks, placed
+in earthenware jars, are also to be seen, and then the whole of the
+remaining three sides of the altar are surrounded by crooks, to
+which feathers are attached, and bahos, or prayer sticks. It was
+with trepidation I dared to take my camera into the mystic depths of
+the Antelope kiva. I had guessed at focus for the altar, and when I
+placed the camera against the wall, pointed toward the sacred place,
+the Antelope priests bid me remove it immediately. I begged to have
+it remain so long as I stayed, but was compelled to promise I would
+not place my head under the black cloth and look at the altar. This I
+readily promised, but at the first opportunity when no one was between
+the lens and the altar, I quietly removed the cap from the lens,
+marched away and sat down with one of the priests, while the dim light
+performed its wonderful work on the sensitive plate. A fine photograph
+was the result.
+
+The ceremonies of the Antelope kiva for the succeeding days consist of
+the making of bahos, or prayer sticks, ceremonial smoking, praying, and
+singing. But the profound ritualistic importance attached to every act
+can scarcely be estimated by those who have not personally seen the
+ceremonies. The prayer sticks are prayed over and consecrated at every
+step in their manufacture, and the altar is prayed over and blessed
+each day. Every object used is consecrated with elaborate ritual,
+and the great smoke is made by each one solemnly participating in the
+smoking of _�mow�h_ (the sacred pipe). The smoke from this pipe soon
+fills the chamber with its pleasant fragrance (the tobacco used being
+a weed native to the Hopi region), and it is supposed to ascend to the
+heavens and thus provoke the descent of the rain.
+
+The songs are sung to the accompaniment of rattling by the priests, and
+each day the whole of the sixteen songs are rendered.
+
+During the singing of one day one of the priests strikes the floor
+with a blunt instrument, and Wiki, the chief priest, explained this
+as the sending of a mystic message to a member of the Snake-Antelope
+fraternity at far-away Acoma, telling him that the ceremonies were now
+in progress and asking him to come. Strange to say, eight days later,
+certain Acomas did come, thus giving color to the assertion of the Hopi
+fraternities that the Snake Dance once used to be performed on the
+glorious penyol height of Acoma, as was briefly stated by Espejo.
+
+It is in the Snake kiva that the snake charm liquid is made. In the
+centre of a special altar a basket made by a Havasupai Indian is
+placed. In this are dropped some shells, charms, and a few pieces of
+crushed nuts and sticks. Then one of the priests, with considerable
+ritual, pours into the basket from north, west, south, east, up and
+down (the six cardinal points of the Hopi), liquid from a gourd vessel.
+By this time all the priests are squatted around the basket, chewing
+something that one of the older priests had given them. This chewed
+substance is then placed in the liquid of the basket. Water from gourds
+on the roof is also put in.
+
+Then all is ready for the preparation of the charm. Each priest
+holds in his hand the snake whip (a stick to which eagle feathers
+are attached), while the ceremonial pipe-lighter, after lighting the
+sacred pipe, hands it to the chief priest, addressing him in terms of
+relationship. Smoking it in silence, the chief puffs the smoke into the
+liquid and hands it to his neighbor, who does the like and passes it
+on. All thus participate in solemn silence.
+
+Then the chief priest picks up his rattle and begins a prayer which is
+as fervent as one could desire. Shaking the rattle, all the priests
+commence to sing a weird song in rapid time, while one of them holds
+upright in the middle of the basket a black stick, on the top of which
+is tied a feather. Moving their snake whips to and fro, they sing four
+songs, when one of the chiefs picks up all the objects on the altar and
+places them in the basket.
+
+In a moment the kiva rings with the fierce yells of the Hopi war-cry,
+while the priest vigorously stirs the mixture in the basket. And the
+rapid song is sung while the priest stirs and kneads the contents of
+the basket with his hands. Sacred meal is cast into the mixture, while
+the song sinks to low tones, and gradually dies away altogether, though
+the quiet shaking of the rattles and gentle tremor of the snake whips
+continue for a short time.
+
+Then there is a most painful silence. The hush is intense, the
+stillness perfect. It is broken by the prayer of the chief priest, who
+sprinkles more sacred meal into the mixture. Others do the same. The
+liquid is again stirred, and then sprinkled to all the cardinal points,
+and the same is done in the air outside, above the kiva.
+
+Then the stirring priest takes some white earth, and mixing it with the
+charm liquid, makes white paint which he rubs upon the breast, back,
+cheeks, forearms, and legs of the chief priest. All the other priests
+are then likewise painted.
+
+[Illustration: THE CHIEF ANTELOPE PRIEST DEPOSITING PAHOS AT THE SHRINE
+OF THE SPIDER WOMAN.]
+
+[Illustration:
+
+COPYRIGHT 1896 F. H. MAUDE
+
+THROWING THE SNAKES INTO THE CIRCLE OF SACRED MEAL.]
+
+Now there is nothing whatever in this liquid that can either charm a
+snake or preserve an Indian from the deadly nature of its bite. Even
+the Hopis know that all its virtue is communicated in the ceremonies I
+have so imperfectly and inadequately described. I make this explanation
+lest my reader assume that there is some subtle poison used in this
+mixture, which, if given to the snakes, stupefies them and renders them
+unable to do injury.
+
+The singing of the sixteen songs referred to is a most solemn affair.
+Snake and Antelope priests meet in the kiva of the latter. The chief
+priests take their places at the head of the altar, and the others
+line up on either side, the Snake priests to the left, the Antelope
+to the right. Kneeling on one knee, the two rows of men, with naked
+bodies, solemn faces, bowed heads, no voice speaking above a whisper,
+demand respect for their earnestness and evident sincerity. To one
+unacquainted with their language and the meaning of the songs, the
+weird spectacle of all these nude priests, kneeling and solemnly
+chanting in a sonorous humming manner, their voices occasionally rising
+in a grand crescendo, speedily to diminish in a thrilling pianissimo,
+produces a seriousness wonderfully akin to the spirit of worship.
+
+According to the legendary lore of the Snake clan the Zunis, Hopis,
+Paiutis, Havasupais, and white men all made their ascent from the lower
+world to the earth's surface through a portion of Pis-is-bai-ya (the
+Grand Canyon of the Colorado River) near where the Little Colorado
+empties into the main river. As the various families emerged, some
+went north and some south. Those that went north were driven back by
+fierce cold which they encountered, and built houses for themselves at
+a place called To-ko-n�-bi. But, unfortunately, this was a desert place
+where but little rain fell, and their corn could not grow. In their
+pathetic language the Hopis say, "The clouds were small and the corn
+weak." The chief of the village had two sons and two daughters. The
+oldest of these sons, Tiyo, resolved to commit himself to the waters of
+the Colorado River, for they, he was convinced, would convey him to the
+underworld, where he could learn from the gods how always to be assured
+of their favor.
+
+(This idea of the Colorado River flowing to the underworld is
+interesting as illustrative of Hopi reasoning. They said, and still
+say, this water flows from the upperworld in the far-away mountains, it
+flows on and on and never returns, therefore it must go to the inner
+recesses of the underworld.)
+
+Tiyo made for himself a kind of coffin boat from the hewed-out trunk
+of a cottonwood tree. Into this he sealed himself and was committed to
+the care of the raging river. His rude boat dashed down the rapids,
+over the falls, into the secret bowels of the earth (for the Indians
+still believe the river disappears under the mountainous rocks), and
+finally came to a stop. Tiyo looked out of his peepholes and saw the
+Spider Woman, who invited him to leave his boat and enter her house.
+The Spider Woman is a personage of great power in Hopi mythology.
+She it is who weaves the clouds in the heavens, and makes the rain
+possible. Tiyo accepted the invitation, entered her house, and received
+from her a powder which gave him the power to become invisible at
+will. Following the instructions of the Spider Woman, he descended
+the hatch-like entrance to Shi-p�-pu, and soon came to the chamber
+of the Snake-Antelope people. Here the chief received him with great
+cordiality, and said:--
+
+    "I cause the rain clouds to come and go,
+    And I make the ripening winds to blow;
+    I direct the going and coming of all the mountain animals.
+    Before you return to the earth you will desire of me many things,
+    Freely ask of me and you shall abundantly receive."
+
+For a while he wandered about in the underworld, learning this and
+that, here and yonder, and at last returned to the Snake-Antelope and
+Snake kivas. Here he learned all the necessary ceremonies for making
+the rain clouds come and go, the ripening winds to blow, and to order
+the coming and going of the animals. With words of affection the chief
+bestowed upon him various things from both the kivas, such as material
+of which the snake kilt was to be made, with instructions as to its
+weaving and decoration, sands to make the altars, etc. Then he brought
+to Tiyo two maidens, both of whom knew the snake-bite charm liquid,
+and instructed him that one was to be his wife and the other the wife
+of his brother, to whom he must convey her in safety. Then, finally,
+he gave to him the "tiponi," the sacred standard, and told him, "This
+is your mother. She must ever be protected and revered. In all your
+prayers and worship let her be at the head of your altar or your words
+will not reach Those Above."
+
+Tiyo now started on his return journey. When he reached the home of
+the Spider Woman, she bade him and the maidens rest while she wove a
+pannier-like basket, deep and narrow, with room to hold all three of
+them. When the basket was finished she saw them comfortably seated,
+told them not to leave the basket, and immediately disappeared through
+the hatch into the lower world. Tiyo and the maidens waited, until
+slowly a filament gently descended from the clouds, attached itself to
+the basket, and then carefully and safely drew Tiyo and the maidens to
+the upperworld. Tiyo gave the younger maiden to his brother, and then
+announced that in sixteen days he would celebrate the marriage feast.
+Then he and his betrothed retired to the Snake-Antelope kiva, while his
+brother and the other maiden retired to the Snake kiva. On the fifth
+day after the announcement the Snake people from the underworld came to
+the upperworld, went to the kivas, and ate corn pollen for food. Then
+they left the kivas and disappeared. But Tiyo and the maidens knew that
+they had only changed their appearance, for they were in the valley in
+the form of snakes and other reptiles. So he commanded his people to
+go into the valleys and capture them, bring them to the kivas and wash
+them and then dance with them. Four days were spent in catching them
+from the four world quarters; then, with solemn ceremony, they were
+washed, and, while the prayers were offered, the snakes listened to
+them, so that when, at the close of the dance, where they danced with
+their human brothers, they were taken back to the valley and released,
+they were able to return to the underworld and carry to the gods there
+the petitions that their human brothers had uttered upon the earth.
+
+This, in the main, is the snake legend. The catching of the snakes
+foreshadowed in the snake legend is faithfully carried out each year
+by the Snake men. After earnest prayer, each man is provided with a
+hoe, a snake whip, consisting of feathers tied to two sticks, a sack
+of sacred meal (corn-meal especially prayed and smoked over by the
+chief priest), and a small buckskin bag, and on the fourth day after
+the setting up of the Antelope altar they go out to the north for the
+purpose of catching the snakes. Familiarity from childhood with the
+haunts of the snakes, which are never molested, enables them to go
+almost directly to places where they may be found. As soon as a reptile
+is seen, prayers are offered, sacred meal sprinkled upon him, the snake
+whip gently stroked upon him, and then he is seized and placed in the
+bag. In the evening the priests return and deposit their snakes in a
+large earthenware olla provided for the occasion. I should have noted
+that before they go out their altar is erected. This varies in the
+different villages, the most complete and perfect altar being at Walpi.
+At Oraibi the altar consists of the two wooden images--the little war
+gods--named P�-�-kon-hoy-a and Pal-un-hoy-a; and in 1898 I succeeded,
+with considerable difficulty, in getting into the Snake kiva and making
+a fairly good photograph of these gods.
+
+[Illustration: LINE-UP OF SNAKE AND ANTELOPE PRIESTS, ANTELOPE
+DANCE, ORAIBI, 1902.]
+
+The catching of the snakes occupies four days, one day for each of the
+four world quarters.
+
+At near sunset of the eighth day a public dance of the Antelope priests
+takes place in the plaza, similar in many respects to the Snake Dance,
+except that corn stalks are carried by the priests instead of snakes.
+
+On the morning of the ninth day the race of the young men occurs.
+This is an exciting scene. Long before sunrise the Hopis, and as
+many visitors as have climbed the mesa heights, huddle together or
+sleepily sit watching a point far off in the desert. It is from that
+region--one of the springs--the racers are to come. Soon they are
+seen in the far-away distance as tiny specks, moving over the tawny
+sand, and scarcely distinguishable. One morning I stayed below at the
+spring on the western side of the mesa to watch them. The whole line of
+the mesa-top ruled an irregular but clearly defined line against the
+morning sky. The air was clear and pure, sweet and cool. From the Gap
+to the end of the mesa upon which Walpi stands crowds of spectators
+were silhouetted against the sky. The background, seen from my low
+angle of vision, was a pure blue; above, the sky was mottled with white
+clouds. On every projecting point which afforded a view the spectators
+stood, tiny figures taken from a child's Noah's Ark, chunky bodies,
+with a crowning ball of wood for head. But even at that distance and
+against the coming sunlight the brilliant colors of the dresses of the
+Indians, men and women, were revealed. Every note in the gorgeous gamut
+of color was played in fantastic and unrestrained melody. At Walpi the
+spectators crowded the house-tops, which there overlook the very edge
+of the mesa. The point was crowded. The morning light was just touching
+the cliffs of the west when the sound of the coming bells was heard.
+Jingle, jingle, jingle, they came, growing in sound at every step.
+There was movement among the spectators, each one craning his neck
+to see the strenuous efforts of the runners. Jingle, jingle, jingle,
+louder and louder, showing that the strides of these runners are great;
+they are making rapid bites at the distance that intervenes between
+them and the goal. Now they can be individually discerned. Their
+reddish-brown bodies, long black hair streaming behind, sunflowers
+crowning some, heaving chests, tremendous strides, swinging gait, make
+a fascinating picture. Now they crowd each other on the sandy trail. A
+spurt is being made, and one of the rear men passes to the front and
+becomes the leader. From the mesa heights the shouts and cheers denote
+that his success has been observed. Others crowd along. The spectators
+become excited and cheer on their favorites. Now the foot of the
+steep portion of the trail is reached. Surely this precipitous ascent
+will abate their ardor and slacken their speed. The steps are high,
+and it is a rise of several hundred feet to the mesa-top. The very
+difficulties seem to spur them on to greater effort. With bounds like
+those of deer or chamois, up they fly, two steps at a time. The pace
+and ascent are killing, but they are trained to it, having spent their
+lives running over these hot sands and climbing these trails. To them a
+"rush" up the mesa heights is a part of their religious training. The
+priests are now ready to receive them at the head of the trail. The
+first to arrive is the winner, and he is sprinkled with the sacred meal
+and water, and then he hurries on to the Antelope kiva, where the chief
+priest gives him bahos, sacred meal, and an amulet of great power.
+The other racers in the meantime have reached the summit, and I could
+see their running figures on the narrow neck of rock which connects
+Sichumavi with Walpi. They are going to deposit prayer offerings at an
+appointed shrine. On their arrival the race is done.
+
+On the arrival of the racers at the head of the trail at Mashonganavi,
+in 1901, I secured a photograph showing one of the priests shooting out
+a singular appliance which represents the lightning.
+
+But on the lower platform of the mesa another exciting scene is
+transpiring. A group of young maidens, with their mothers and sisters,
+await the coming of young men and boys, each of whom carries a corn
+stalk, a melon, or a sunflower. As soon as the youths arrive the
+maidens dart after them, and for a few minutes a good-natured but
+exciting and excitable scuffle goes on, in which the girls endeavor to
+seize from the boys the stalks, etc., they carry.
+
+On the noon of the ninth day the ceremony of washing the snakes takes
+place in the Snake kiva.
+
+It must not be forgotten that only the members of the fraternity
+engaged in the ceremonies are permitted to enter the kivas when the
+rites are being performed. Indeed, no other Hopi can be prevailed upon
+to approach anywhere near these kivas whilst the symbol which denotes
+that the ceremonies are being conducted is displayed.
+
+Indeed, he believes that his profaning foot will immediately produce
+the most awful effects upon his body. At one kiva he will swell up and
+"burst"; at another, a great horn will grow out from his forehead and
+he will die in horrible agonies. The first time I was permitted to see
+this ceremony at Walpi was while Kopeli was alive. Kopeli was a Hopi
+of great power and ability in a variety of ways, who had a broad way
+of looking at things, and was very friendly with the white men who
+came in the proper spirit to study the life of his people. I had been
+allowed to see all the earlier of the secret kiva ceremonies, but when
+the day arrived on which the snakes were to be washed in the kiva,
+Kopeli was especially concerned on my behalf. He said: "So far 'Those
+Above' have not found any fault, and you have not been harmed in the
+kiva; but to-day we wash the snakes. You will surely be in danger if
+you gaze upon the 'elder brothers.'" Placing my arm around his lithe
+body, I gave Kopeli an unexpected dig in the stomach. Then I said,
+quite solemnly: "Kopeli, your stomach is a Hopi one; you swell up and
+bust easy. But feel of me"--and, taking his thumb, I gave myself a
+"dig" with it _upon a solid pocketbook_ which I carried in my vest
+pocket. "Do you feel that?" I asked. "Yes," he replied. "And you sabe
+white man's steam-engine, Kopeli, down on the railroad?" "Yes! I sabe."
+"Well," said I, "that steam-engine is made of boiler-iron, and _I am
+all same boiler-iron inside_. I no bust!"
+
+[Illustration: THE SNAKE DANCE AT ORAIBI, 1902.]
+
+With a merry twinkle in his eye, that showed he appreciated the joke,
+he said, "Mabbe so! You no bust; you stay!" And I stayed.
+
+This washing ceremony is a purely ceremonial observance. The priests
+have ceremonially washed themselves, but their snake brothers are
+unable to do this, hence they must have it done for them.
+
+In the underground kiva, hewn out of the solid rock--a place some
+sixteen feet square--squat or sit the thirty-four or five priests.
+I was allowed to take my place right among them and to join in the
+singing. When all was ready the chief priest reverently uttered prayer,
+followed by another priest, who, after prayer, started the singing.
+Three or four of the older priests were seated around a large bowl full
+of water brought from some sacred spring many, many miles away. This
+water was blessed by smoking and breathing upon it and presenting it
+successively to the powers of the six world points, north, west, south,
+east, up and down.
+
+At a given signal two men thrust their hands into the snake-containing
+ollas, and drew therefrom one or two writhing, wriggling reptiles.
+These they handed to the priests of the sacred water. All this time
+the singing, accompanied by the shaking of the rattles, continued. As
+the snakes were dipped again and again into the water, the force of
+the singing increased until it was a tornado of sound. Suddenly the
+priests who were washing the snakes withdrew them from the water and
+threw them over the heads of the sitting priests upon the sand of the
+sacred altar at the other end of the room. Simultaneously with the
+throwing half of the singing priests ceased their song and burst out
+into a blood-curdling yell, "Ow! Ow! Ow! Ow! Ow! Ow!" which is the Hopi
+war-cry.
+
+Then, in a moment, all was quiet, more snakes were brought and washed,
+the singing and rattling beginning at a pianissimo and gradually
+increasing to a quadruple forte, when again the snakes were thrown upon
+the altar, with the shrieking voices yelling "Ow! Ow!" in a piercing
+falsetto, as before. The effect was simply horrifying. The dimly
+lighted kiva, the solemn, monotonous hum of the priests, the splashing
+of the wriggling reptiles in the water, the serious and earnest
+countenances of the participants, the throwing of the snakes, and the
+wild shrieks fairly raised one's hair, made the heart stand still,
+stopped the action of the brain, sent cold chills down one's spinal
+column, and made goose-flesh of the whole of the surface of one's body.
+
+And this continued until fifty, one hundred, and even as many as one
+hundred and fifty snakes were thus washed and thrown upon the altar.
+It was the duty of two men to keep the snakes upon the altar, but on a
+small area less than four feet square it can well be imagined the task
+was no easy or enviable one. Indeed, many of the snakes escaped and
+crawled over our feet and legs.
+
+As soon as all the snakes were washed, all the priests retired except
+those whose duty it was to guard the snakes. Then it was that I dared
+to risk taking off the cap from my lens, pointing it at the almost
+quiescent mass of snakes, and trust to good luck for the result. On
+another page is the fruition of my faith, in the first photograph ever
+made of the snakes of a Hopi kiva after the ceremony of washing.
+
+And now the sunset hour draws near. This is to witness the close of the
+nine days' ceremony. It is to be public, for the Snake Dance itself
+is looked upon by all the people. Long before the hour the house-tops
+are lined with Hopis, Navahoes, Paiutis, cow-boys, miners, Mormons,
+preachers, scientists, and military men from Fort Wingate and other
+Western posts. Here is a distinguished German savant, and there a
+representative of the leading scientific society of France. Yonder is
+Dr. Jesse Walter Fewkes, the eminent specialist of the United States
+Bureau of Ethnology and the foremost authority of the world on the
+Snake Dance, while elbowing him and pumping him on every occasion is
+the inquisitive representative of one of America's leading journals.
+
+See yonder group of interesting maidens. Some of them are "copper
+Cleopatras" indeed, and would be accounted good-looking anywhere. Here
+is a group of laughing, frolicking youngsters of both sexes, half of
+them stark naked, and, except for the dirt which freely allies itself
+to them, perfect little "fried cupids," as they have not inaptly been
+described. Now, working his way through the crowd comes a United States
+Congressman, and yonder is the president of a railroad.
+
+Suddenly a murmur of approval goes up on every hand. The chief priest
+of the Antelopes has come out of the kiva, and he is immediately
+followed by all the others; and, as soon as the line is formed, with
+reverent mien and stately step, they march to the dance plaza. Here
+has been erected a cottonwood bower called the "kisi," in the base of
+which ollas have been placed containing the snakes. In front of this
+kisi is a hole covered by a plank. This hole represents the entrance to
+the underworld, and now the chief priest advances toward it, sprinkles
+a pinch of sacred meal over it, then vigorously stamps upon it, and
+marches on. The whole line do likewise. Four times the priests circle
+before the kisi, moving always from right to left, and stamping upon
+the meal-sprinkled board as they come to it. This is to awaken the
+attention of the gods of the underworld to the fact that the dance is
+about to begin.
+
+Now the Antelope priests line up either alongside or in front of the
+kisi--there being slight and unimportant variations in this and other
+regards at the different villages--all the while keeping up a solemn
+and monotonous humming song or prayer, while they await the coming of
+the Snake priests.
+
+At length, with stately stride and rapid movement, the Snake men come,
+led by their chief. They go through the same ceremonies of sprinkling,
+stamping, and circling that the Antelope priests did, and then line up,
+facing the kisi.
+
+The two lines now for several minutes sing, rattle, sway their bodies
+to and fro and back and forth in a most impressive and interesting
+manner, until, at a given signal, the Snake priests break up their
+line and divide into groups of three. The first group advances to
+the kisi. The first man of the group kneels down and receives from
+the warrior priest, who has entered the kisi, a writhing, wriggling,
+and, perhaps, dangerous reptile. Without a moment's hesitation the
+priest breathes upon it, puts it between his teeth, rises, and upon
+his companion's placing one arm around his shoulders, the two begin to
+amble and prance along, followed by the third member of their group,
+around the prescribed circuit. With a peculiar swaying of body, a
+rapid and jerky lifting high of one leg, then quickly dropping it
+and raising the other, the "carrier" and his "hugger" proceed about
+three-fourths of the circuit, when the carrier drops the snake from
+his mouth, and passes on to take his place to again visit the kisi,
+obtain another snake, and repeat the performance. But now comes in
+the duty of the "gatherer," the third man of the group. As soon as
+the snake falls to the ground, it naturally desires to escape. With a
+pinch of sacred meal in his fingers and his snake whip in his hand, the
+gatherer rapidly advances, scatters the meal over the snake, stoops,
+and like a flash has him in his hands. Sometimes, however, a vicious
+rattlesnake, resenting the rough treatment, coils ready to strike. Now
+watch the dexterous handling by a Hopi of a venomous creature aroused
+to anger. With a "dab" of meal, the snake whip is brought into play,
+and the tickling feathers gently touch the angry reptile. As soon as he
+feels them, he uncoils and seeks to escape. Now is the time! Quicker
+than the eye can follow, the expert "gatherer" seizes the escaping
+creature, and that excitement is ended, only to allow the visitor to
+witness a similar scene going on elsewhere with other participants.
+In the meantime all the snake carriers have received their snakes and
+are perambulating around as did the first one, so that, until all
+the snakes are brought into use, it is an endless chain, composed of
+"carrier," snake, "hugger," and "gatherer." Now and again a snake
+glides away toward the group of spectators, and there is a frantic dash
+to get away. But the gatherers never fail to stop and capture their
+particular reptile. As the dance continues, the gatherers have more
+than their hands full, so, to ease themselves, they hand over their
+excited and wriggling victims to the Antelope priests, who, during the
+whole of this part of the ceremony, remain in line, solemnly chanting.
+
+[Illustration: THE SNAKES IN THE KIVA AT MASHONGANAVI, AFTER THE
+CEREMONY OF WASHING.]
+
+At last all the snakes have been brought from the kisi. The chief
+priest steps forth, describes a circle of sacred meal upon the ground,
+and, at a given signal, all the priests, Snake and Antelope alike,
+rush up to it, and throw the snakes they have in hands or mouths into
+the circle, at the same time spitting upon them. The whole of the Hopi
+spectators, also, no matter where they may be, reverently spit toward
+this circle where now one may see through the surrounding group of
+priests the writhing, wriggling, hissing, rattling mass of revolting
+reptiles. Never before on earth, except here, was such a hideous sight
+witnessed. But one's horror is kept in abeyance for a while as is heard
+the prayer of the chief priest and we see him sprinkle the mass with
+sacred meal, while the asperger does the same thing from the sacred
+water bowl.
+
+Then another signal is given! Curious spectator, carried away by your
+interest, beware! Look out! In a moment, the Snake priests dart down,
+"grab" at the pile of intertwined snakes, get all they can in each
+hand, and then, regardless of your dread, thrust the snakes into the
+faces of all who stand in their way, and like pursued deer dart down
+the steep and precipitous trails into the appointed places of the
+valley beneath. Here let us watch them from the edge of the mesa.
+Reverently depositing them, they kneel and pray over them and then
+return to the mesa as hastily as they descended, divesting themselves
+of their dance paraphernalia as they return.
+
+Now occurs one of the strangest portions of the whole ceremony.
+The Antelope priests have already returned, with due decorum, to
+their kiva. One by one the Snake men arrive at theirs, sweating and
+breathless from their run up the steep trails. When all have returned,
+they step to the top of their kiva, or, as at Walpi, to the western
+edge of the mesa, and there drink a large quantity of an emetic that
+has been especially prepared for the purpose. Then, O ye gods! gaze
+on if ye dare! The whole of them may be seen bending over, solemnly
+and in most dignified manner, puking forth the horrible decoction they
+have just poured down. This is a ceremony of internal purification
+corresponding to the ceremonial washing of themselves and the snakes
+before described. This astounding spectacle ends as the priests
+disappear into their kiva, where they restore their stomachs to a more
+normal condition by feasting on the piki, pikami, and other delicacies
+the women now bring to them in great quantities. Then for two days
+frolic and feasting are indulged in, and the Snake Dance in that
+village at least is now over, to be repeated two years hence.
+
+What is the significance, the real meaning of the Snake Dance? It is
+not, as is generally supposed, an act of snake worship. Here I can do
+no more than give the barest suggestion as to what modern science has
+concluded. It is mainly a prayer for rain in which acts of sun worship
+are introduced. The propitiation of the Spider Woman at her shrine
+by the offerings of prayers and bahos by the chief Antelope priest
+demonstrates a desire for rain. She is asked to weave the clouds, for
+without them no rain can descend. The lightning symbol of the Antelope
+priests; the shaking of their rattles, which sounds like the falling
+rain; the use of the whizzer to produce the sounds of the coming
+storm,--these and other similar things show the intimate association of
+the dance with rain and its making.
+
+Allied to rain are the fructifying processes of the earth; and as
+corn is their chief article of food, and its germination, growth, and
+maturity depend upon the rainfall, the use of corn-meal and prayers for
+the growth of corn have come to have an important place in the ceremony.
+
+The use of the snakes is for a double purpose. In celebrating this
+ceremony it is the desire of the Snake clan to reproduce the original
+conditions of its performance as near as possible, in order to gain
+all the efficacy they desire for their petitions. In the original
+performance the prayers of the Snake Mother were the potent ones. Hence
+the snakes must now be introduced to make potent prayers.
+
+The other idea is that the snakes act as intermediaries to convey to
+the Snake Mother in the underworld the prayers for rain and corn growth
+that her children on the earth have uttered.
+
+In considering the ceremony of the public dance certain questions
+naturally arise. Are the Hopis ever bitten by the venomous snakes,
+and, if so, what are the consequences? And what is the secret of their
+power in handling these dangerous reptiles with such startling freedom?
+
+[Illustration: AFTER TAKING THE EMETIC. HOPI SNAKE DANCE AT WALPI.]
+
+There are times when the priests are bitten, but, as was suggested
+in the snake legend, they have a snake venom charm liquid. This is
+prepared by the chief woman of the Snake clan, and she and the Snake
+priest alone are supposed to know the secret of its composition. It may
+be that ere long this secret will be given to the world by a gentleman
+who is largely in the confidence of the Hopis, but, as yet, it is
+practically unknown. That it is an antidote there can be no question. I
+have seen men seriously bitten by rattlesnakes, and in each case, after
+the use of the antidote, the wounded priests suffered but slightly.
+
+As to the "why" of the handling of the snakes. The "fact" it is easy
+to state; but when one enters the realm of theory to explain the "why"
+of the fact, he places himself as a target for others to shoot at. My
+theory, however, is that a fear within yourself arouses a corresponding
+fear within the reptile. As soon as he feels fear he prepares to use
+the weapons of offence and defence with which nature has provided him.
+
+If, on the other hand, you feel no fear, and, in touching the creature,
+_do not hurt him so as to arouse his fear_, he may be handled with
+impunity.
+
+Be this as it may, the fact remains--for I have examined the snakes
+before, during, and after the ceremony--that dangerous and untampered
+with rattlesnakes are used by the Hopis in this, their prayer to "Those
+Above" for rain.
+
+
+
+
+CHAPTER VIII
+
+THE NAVAHO AND HIS HISTORY
+
+
+Misunderstood, maligned, abused, despised, the Navaho has never stood
+high in the estimation of those whites who did not know him. Yet he is
+industrious, moral, honest, trustworthy, fairly truthful, religious,
+and good to his wife and children. Not a weak list of virtues, even
+though one has to detract from it by accusing him of ingratitude.
+There are noble exceptions, of course, to this charge, but from what I
+know and have seen, I am inclined to believe that many, if not most,
+Navahoes have no sense of moral responsibility for favors and benefits
+received.
+
+Though, perhaps, not as interesting to study as the Hopis, there is
+still a wonderful field open for the student who is willing to go
+and live with the Navaho, learn his language, gain his confidence,
+participate in all his ceremonies, and enter into his social and
+domestic life.
+
+No one has done this as much as Dr. Washington Matthews, whose "Navaho
+Legends" is a revelation to those people who have hitherto held the
+general ideas (propagated, too, by a scientific observer) so prevalent
+about this long-suffering people.
+
+That the Navaho was reserved with the white man in the early days
+of American occupancy there can be no doubt, and the difficulty
+experienced in penetrating that reserve is well exemplified by
+reference to the letter of Dr. Joseph Letherman, who lived for three
+years among the tribe at Fort Defiance. Aided by Major Kendrick, who
+had long commanded at this post, he wrote a letter which appears in the
+Smithsonian Report for 1855. In this he says, among many good things:
+"Nothing can be learned of the origin of these people from themselves.
+At one time they say they came out of the ground; and at another, that
+they know nothing whatever of their origin; the latter, no doubt, being
+the truth." Again: "Of their religion little or nothing is known, as,
+indeed, all inquiries tend to show that they have none; and even have
+not, we are informed, any word to express the idea of a Supreme Being.
+We have not been able to learn that any observances of a religious
+character exist among them; and the general impression of those who
+have the means of knowing them is, that, in this respect, they are
+steeped in the deepest degradation." Once more: "They have frequent
+gatherings for dancing." And a little further on: "Their singing is but
+a succession of grunts, and is anything but agreeable."
+
+One has but to read what Dr. Matthews has written and gathered from
+the Navahoes to see how misleading and erroneous the conclusions of
+Dr. Letherman were. To quote: "He [Dr. Matthews] had not been many
+weeks in New Mexico when he discovered that the dances to which the
+doctor refers were religious ceremonials, and later he found that these
+ceremonials might vie in allegory, symbolism, and intricacy of ritual
+with the ceremonies of any people, ancient or modern. He found, ere
+long, that these heathens, pronounced godless and legendless, possessed
+lengthy myths and traditions--so numerous that one can never hope to
+collect them all, a pantheon as well stocked with gods and heroes as
+that of the ancient Greeks, and prayers which, for length and vain
+repetition, might put a Pharisee to blush."
+
+Wonderful songs also were found, full of poetic imagery, and suitable
+for every conceivable occasion, songs that have been handed down for
+generations. Of the sacred songs Dr. Matthews makes the astounding
+statement that, "sometimes, pertaining to a single rite, there are two
+hundred songs or more which may not be sung at other rites." Further:
+"The songs must be known to the priest of the rite and his assistants
+in a most exact manner, for an error made in singing a song may be
+fatal to the efficacy of a ceremony. In no case is an important mistake
+tolerated, and in some cases the error of a single syllable works an
+irreparable injury."
+
+Popular conceptions of the Navaho are very crude and inaccurate. They
+are largely the result of two "floods of information" which deluged the
+country at two epochs in their history, and neither of them had much
+truth in the flood. The first of these epochs was at the discovery of
+the important cliff dwellings located on their reservation,--those of
+the Tsegi Canyon (the so-called Canyon de Chelly), Monument Canyon,
+Chaco Canyon, etc. Writers who visited the region wrote the most wild
+and outrageously conceived nonsense about this people and the dwellings
+they were supposed to look upon with superstitious veneration. Then
+later, a lot of unscrupulous whites, fired with similar zeal to that
+which led the old conquistadors across the deserts of northern Mexico
+and through the inhospitable wilds of Arizona and New Mexico,--the
+zeal for gold or silver,--which was doubtless fed by the fact that
+the Navahoes did possess thousands of dollars' worth of silver
+ornaments, started out to prospect the interior recesses of the Navaho
+reservation. Knowing by painful experience what this meant,--for
+their "white brothers" had stolen their springs and arable land from
+them on the Moenkopi, on the Little Colorado, at Willow Spring, and a
+score of other places,--the warlike and courageous Navahoes resented
+the presence of these men. They begged them to retire, and when the
+white men refused, fought and whipped them. This naturally excited
+the cupidity of the silver hunters more than ever. "Why should the
+blanked Indians fight if not to protect their silver mines?"--this was
+the kind of question asked, and the natural and legitimate resentment
+of the Navahoes was described all over the country as "another Indian
+uprising," and led to the second "flood of knowledge," which the
+newspapers always have forthcoming when public interest and curiosity
+are aroused.
+
+[Illustration: NAVAHO SILVER NECKLACE AND BELT.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI PRAYER STICKS OR PAHOS.
+
+_In the collection of George Wharton James._]
+
+Hence the truth often comes as a wet blanket to the preconceived
+notions of those who have drank deep from these earlier streams of
+information!
+
+Science and legend both agree in giving to the Navaho a mixed origin.
+His is not a pure-blooded race. Their myths or legends refer to many
+assimilations of other people, strangers from the North, South, East,
+West, and everywhere, all of whom were welcomed and made an integral
+part of the nation. Hence there is no such thing as a distinctly Navaho
+type, or, as Hrdlicka puts it, "they show considerable difference in
+color and measurement, and cannot be considered a radically homogeneous
+people, but their mixture is not recent." This latter statement is
+doubtless true, as they would probably become more clannish as their
+nation grew in numbers and power.
+
+Dr. Matthews gives the stories of the origin of several of the gentes.
+One story which he does not relate was told to me at Tohatchi, and
+serves to illustrate how a migration from the Northwest is transformed
+into a supernatural occurrence. Though told to me of the Navahoes as a
+whole, there can be no doubt that it applies only to a single gens. The
+story was in regard to Winged Rock, commonly called by the whites "Ship
+Rock," and about which I had been seeking information.
+
+This rock is situated in the Navaho reservation, about one hundred
+miles northwest of Tohatchi, and some fifteen or twenty miles from
+Carrizo Mountain. It is difficult of access, and my informant assured
+me that even though an army of white men should reach its base they
+could never scale its steep sides and reach its top. All the Navaho
+tribe reverence it sincerely and all watch and guard it jealously. He
+would indeed be a brave white man who would dare the anger of these
+warlike and brave natives if they forbade his approach and would
+attempt to scale this sacred Winged Rock.
+
+This was the legend: "Many, many years ago, when this country was young
+and the sun cast only small shadows, my people came across the narrow
+sea far away near the setting sun in the north and landed on the shores
+of this country. The people where they landed were exceedingly angry
+at them, and whenever they could they fell upon them and slew them. My
+people did not want to go to war, but this inhospitable reception made
+them angry, so they put themselves in war array and fell upon their
+foes. But there were few only of my people, and their enemies were so
+many that it was not long before they were in sad straits. Indeed, they
+would soon have been entirely destroyed had not help come. In their
+distress they called on Those Above, and soon a messenger from the sky
+came to my people and said: 'See you yonder stone mountain? Flee to it.
+It will be your salvation. Climb up its steep, strong, rugged sides
+and it will carry you toward the land of the South sea, nearer to the
+rising sun, and there your home shall be.'
+
+"My people were only too glad to obey the message. They hastened
+towards the mountain. Some who were weak were enabled to fly towards it
+like birds, and they clung to its steep sides and clambered to its top.
+
+"Then when they were all safe on its huge bulk, the monster rock was
+taken by Those Above, and it arose and floated across the rivers and
+plains and mountains and lakes and canyons. Several days and nights it
+floated, and my people gazed with wonder upon the strange and wonderful
+countries through which they travelled. Sometimes they thought they
+would like to stay in this place or in that, but the wisdom of Those
+Above said No! and the rock floated on. Oh! it was a glorious sail.
+Never before or since has any people been so blessed and favored by the
+People of the Shadows Above.
+
+"Finally the Winged Rock crossed the great deep canyon of the Colorado
+River, and my people were afraid of its vast depths. Then the rock
+gently settled down to the earth, where it is now found, and our home
+was reached. It did not seem to be a very beautiful land, but it was
+given to us by Those Above, and my people soon became content. We were
+shown the springs and the watercourses, and we found the mountains
+covered with trees, and the rivers and creeks. So that when any one
+speaks of our leaving our country we are afraid and we cry: 'No, why
+should we leave this land given to us, and which we love? Yonder is the
+rock on which we came, and never until that rock floats away with us
+shall we leave the land that we love so well!'
+
+"As soon as we were settled here, Those Above gave us some great
+shamans, and one of them told us that we must always do right, for the
+sun, when it rises, would watch our every action all throughout the
+day, and when he went away at night it was to tell Those Above all our
+evil actions, for which we should be punished."
+
+While the Apaches and Navahoes are of the same stock, there have
+always been marked differences between them so long as they have been
+under the observation of the white men. When the Spaniards entered
+the country, the Navahoes were more distinctly an agricultural people
+than the Apaches. They had large patches of land under cultivation,
+kept their crops and lived in houses underground. Cultivated lands
+necessitated settled residences, and after the Spaniards introduced
+sheep, it was not long before the Navahoes were extensive sheep
+raisers. It would not be any wiser or more profitable to enter into an
+inquiry as to the methods by which these flocks were acquired than it
+would be to ascertain the history of many of the landed possessions
+of European nobilities. With the Navaho, possession was the only law
+he cared anything for. "To have and to hold" was his motto; and once
+"having," he held pretty securely. Hence the sheep possessions of the
+neighboring pueblo Indians were held by exceedingly precarious tenure.
+
+[Illustration: AN AGED NAVAHO, LOOKING OVER THE PAINTED DESERT.]
+
+[Illustration: AN OLD HOPI AT ORAIBI.]
+
+And here we have, I believe, one of the additional sources of enmity
+between the Navaho and the Spaniard. As their wards, the Spanish were
+in duty bound to care for and protect the Pueblos. Thus Navaho and
+Spaniard were ever at war, and when the Mexican came in the Spaniard's
+stead the battle still continued on the same lines and with the same
+ferocity.
+
+It was on the 22d of January in 1849 that Lieut. J. H. Simpson,
+afterwards General, started on that interesting trip of his through the
+Navaho country, which has forever connected his name with these nomads.
+He was not in command of the expedition, its head being Col. John M.
+Washington, who was military and civil governor of New Mexico at the
+time. The object of the expedition was to coerce the Navahoes into a
+compliance with a treaty which they had made with the United States,
+two years previously, and to extend the provisions of the treaty.
+
+When they reached the Chaco Canyon trouble ripened between the soldiers
+and the Navahoes, and the latter were fired upon, with the result that
+seven were killed, including Narbona, their great warrior and chief.
+
+This was but one of many such attacks upon the whites. Then as now,
+only far more so, the Navahoes resented the intrusion of white people
+in their territory; and having gained fire-arms, they used them to
+deadly purpose upon those who slighted their will.
+
+There is no doubt that the Navahoes were a source of great terror
+to the Mexicans who first settled in and near their territory. Even
+after the United States became their guardians at the acquisition of
+New Mexico in 1847, they were very hostile, murders, robberies, and
+depredations of every kind being quite common. In 1855, Dr. Letherman
+reported that "the nation, as a nation, is fully imbued with the idea
+that it is all powerful, which, no doubt, has arisen from the fact of
+its having been for years a terror and a dread to the inhabitants of
+New Mexico." But that these depredations were not perpetrated upon the
+whites alone is evident from the fact that one of the richest men of
+the Navahoes himself applied to Major Kendrick, then the commanding
+officer of Fort Defiance, N. Mex., to protect his cattle, as he could
+not otherwise prevent his own people from stealing them.
+
+The insolence from years of this kind of free life needed forceful
+check, but it was not until 1862 that the unbearable conduct of the
+Navahoes brought upon themselves this long-needed chastisement.
+
+According to governmental reports, the Indians of New Mexico (among
+whom were the Navahoes and Mescalero Apaches) caused losses between
+1860 and 1863 to the people of that territory of "not less than 500,000
+sheep, and 5,000 horses, mules, and cattle. Over 200 lives have been
+also sacrificed of citizens, soldiers, and shepherds." It was also
+stated in 1863 "that the military establishment of this territory
+[New Mexico, which then included Arizona], since its acquisition, has
+cost not less than $3,000,000 annually, independent of land-warrant
+bounties." And while this was for a conquered country, the whole
+expenditure was for the chastisement of hostile Indians, every tribe of
+which in turn came in for its share of the fighting.
+
+It was openly advocated about this time that the policy of
+extermination was the only one that could be followed, and this must
+be brought about either by actual warfare, or by driving the hostiles
+into the mountains and there starving them to death.
+
+Brig.-Gen. J. H. Carleton, who was in control of the department of New
+Mexico, determined upon a thorough and complete change in our treatment
+of this haughty and proud people. They had made six treaties at
+different times with officers of our Government and had violated them
+before they could be ratified at Washington. He strongly counselled
+drastic measures in a letter which is historically of sufficient
+interest to justify a large quotation from it:--
+
+ "At the Bosque Redondo there is arable land enough for all the Indians
+ of this family [the Navahoes and Apaches have descended from the same
+ stock and speak the same language], and I would respectfully recommend
+ that now the war be vigorously prosecuted against the Navahoes; that
+ the only peace that can ever be made with them must rest on the basis
+ that they move on to these lands, and, like the Pueblos, become
+ an agricultural people, and cease to be nomads. This should be a
+ _sine qua non_; as soon as the snows of winter admonish them of the
+ sufferings to which their families will be exposed, I have great hopes
+ of getting most of the tribe. The knowledge of the perfidy of these
+ Navahoes, gained after two centuries of experience, is such as to lead
+ us to put no faith in their promises. They have no government to make
+ treaties; they are a patriarchal people. One set of families may make
+ promises, but the other set will not heed them. They understand the
+ direct application of force as a law; if its application be removed,
+ that moment they become lawless. This has been tried over and over
+ again, and at great expense. The purpose now is, never to relax the
+ application of force with a people that can no more be trusted than
+ the wolves that run through the mountains. To collect them together,
+ little by little, on to a reservation, away from the haunts and hills
+ and hiding-places of their country; there be kind to them; there teach
+ their children how to read and write; teach them the arts of peace,
+ teach them the truths of Christianity. Soon they will acquire new
+ habits, new ideas, and new modes of life; and the old Indians will
+ die off, and carry with them all latent longings for murdering and
+ robbing. The young ones will take their places without these longings,
+ and thus, little by little, they will become a happy and contented
+ people; and Navaho wars will be remembered only as something that
+ belong entirely to the past. Even until they can raise enough to be
+ self-sustaining, _you can feed them cheaper than fight them_....
+
+ "I know these ideas are practical and humane--are just to the
+ suffering people, as well as to the aggressive, perfidious, butchering
+ Navahoes. If I can have one more _full_ regiment of cavalry, and
+ authority to raise one independent company in each county of the
+ Territory, they can soon be carried to a final result."
+
+In 1863 General Carleton's suggestions in the main were approved by the
+Indian Department and he proceeded to carry out his plan.
+
+Col. Kit Carson, the noted scout, with an adequate force was sent
+out to humble and punish the Navahoes. It was wise that such a just,
+humane, and wise Indian fighter was sent to do this work. His knowledge
+of their characters stood him in good purpose, and in a very short
+time over seven thousand prisoners were taken. Later this number was
+increased, until they amounted to about ten or eleven thousand.
+
+At the same time the Apaches were being cornered, and a number of them
+were removed to Fort Stanton, on the Peeos River, far enough down into
+the open country to prevent easy escape to the mountains. Part of
+this settlement was the Bosque Redondo, and General Carleton's plan
+contemplated the settlement of both Apaches and Navahoes here.
+
+[Illustration: HOPI CEREMONIAL HEAD-DRESSES.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI BAHOS AND DANCE RATTLES.
+
+_In the collection of George Wharton James._]
+
+Compelled by a superior force, the now humbled Navahoes were herded
+together like sheep and in 1863 were removed to the chosen place.
+It was soon found, however, that this was an inhospitable region,
+altogether unfitted to be the home of so large a population. The water
+was alkaline, and the soil not of a nature suitable to the raising of
+corn. There was practically no fuel, and the Navahoes had to dig up
+mesquite roots and carry them on their backs twelve miles for this
+purpose. In two or three years more than one-fourth of their number
+died and the remainder grew more and more dissatisfied with the
+location.
+
+In 1867, however, Manuelito and Barboncita, two of the war chiefs, came
+into the reservation, both of them having surrendered to the commandant
+at Fort Wingate. The former had refused to come into the reservation in
+1863, and the latter ran away from it, with his band of warriors, in
+1864. These two bands added 780 more of men, women, and children to the
+population, which, in June, 1867, was reported to be 7,300.
+
+This whole Bosque Redondo was a disgraceful business, on a line with so
+much of the wretched and abominable treatment the Indians have received
+at our hands. Think of placing ten thousand Indians upon a reservation
+where there was no water but black, brackish stuff not fit for cattle,
+no fuel, and no soil for cultivation of the chief article of their
+diet. Deprived of food, water, and fuel, what would white men be? No
+wonder the Navahoes rebelled and were kept in order only by brute force.
+
+At length those in authority saw the iniquity of the proceeding and the
+order was given to return them to their reservation. This was done,
+but with a loss by death, mainly through preventable causes, of over
+three thousand souls.
+
+Since this time they have been industrious and progressive. The Bosque
+lesson, though severe, was needed, and it proved salutary. One can
+travel with perfect safety unarmed across the Navaho reservation, as I
+have done several times; and a lady friend, unarmed, and unaccompanied
+by any other escort than a Navaho, has travelled hundreds of miles in
+perfect safety among the Navahoes in all parts of their reservation.[3]
+
+[3] Since writing the above, however, a sad event has transpired which
+leads me to modify my statement. A young lady missionary, riding alone,
+was criminally assaulted by a Navaho, and almost brought to death's
+door. When I heard of it Navahoes were hunting for the culprit. It is
+to be hoped he will be found and severely punished.
+
+In September, 1870, a number of dissatisfied Utes visited the Navahoes
+at the so-called "Navaho Church," which can be seen on the right on the
+line of the Santa F� Railway, going to California. All the principal
+chiefs of the tribe were present and the causes of dissatisfaction
+against the whites were fully discussed. The powwow was an important
+one, and lasted several days, but the chief purpose of the Utes--to
+incite the Navahoes to warfare against the whites--was not successful.
+The crafty Utes, with stirring eloquence, said they had heard the white
+men saying they were going to take possession of the whole country,
+and that when they did they would kill off all the chief men of the
+Navahoes. "See how they have stolen in upon your territory and taken
+the springs and land that you have had all the time up till now! They
+have taken the water and land at Wingate and at Defiance, and soon
+they will take all you have, and you and your children will perish
+because you have no water, no grass for your horses and sheep, and no
+corn for food. Join in with us and drive these hated people away. Get
+all the guns and ammunition you can, and prepare many new bows and
+arrows. Let us sing the war songs together, and go on the war-path
+and hunt down and kill the whites as the Pueblos hunt down and kill
+rabbits. Then we will be friends. You will have your country to
+yourselves, and Those Above will make of you a great nation. We shall
+have our country and we shall become great. Now we are dwindling down;
+we are melting away as the snows on the hillside. United against the
+whites we shall both become stronger, and grow like the well-watered
+corn."
+
+The Navahoes refused to give answer until they had consulted among
+themselves, and then one of their chiefs reported their decision as
+follows: "We have heard what our Ute brothers have said. If our white
+brothers want to kill us they can do so. They have had plenty of
+chances and we are yet alive. All of our people who have been slain
+have been those who have gone on the war-path against them in the past.
+We do not wish to die, so we will not go on the war-path. We will stay
+at home. We have food. The whites treat us well. If our Ute brothers
+must fight we will not interfere, but we ourselves do not wish to
+fight."
+
+The result was that the Ute bands returned to their homes without any
+specific act of warfare at that time.
+
+
+
+
+CHAPTER IX
+
+THE NAVAHO AT HOME
+
+
+The Navaho reservation, embracing nearly four million acres, or eleven
+thousand square miles, was established by treaty with the Navahoes of
+June 1, 1868, and has been modified or enlarged by subsequent executive
+orders of October 29, 1878, January 6, 1880, May 17, 1884, April 24,
+1886, November 19, 1892, and January 6, 1900. The major portion is
+in Arizona, but about six hundred and fifty square miles are in New
+Mexico. Its average elevation is about six thousand feet, though near
+the Colorado River it is often but four thousand. The highest peak
+is about in the centre of the present reservation, in the Tunicha
+Mountains, and is upwards of nine thousand five hundred feet high.
+
+The Tunicha range is covered with glorious and majestic pines, and
+all along its flanks are wide plateaus through which gloomy and
+massive canyons convey the storm waters from the heights above into
+the plains below. Its close proximity to the Grand Canyon suggests
+what its general appearance might be. Drained deep down by the canyons
+and gorges tributary to this great vampire canyon, it is seamed and
+scarred by the dashing down of many waters. Its rocks are cut up into
+a thousand fantastic forms and shapes, which look over sterile valleys
+full of sand. These valleys are numberless, and one of them, the
+I-chi-ni-li,--commonly called the Chin-lee,--stretches from the south
+to beyond the San Juan River on the north, to the west of the Tunicha
+range.
+
+The ancient boundaries of the land, long prior to the advent of the
+Spaniard, were four majestic mountains, which now approximately
+determine the reserve. On the east is Pelado Peak; on the south, Mt.
+San Mateo (commonly called Mt. Taylor); on the west, the San Francisco
+range; and on the north, the San Juan Mountains. Each of these is over
+eleven thousand feet in height. Hence it will be seen that there is a
+vast range of altitude, yet it is questionable whether anywhere else
+in the world so large a population inhabits so barren and inhospitable
+a country. On the lower levels it is mainly desert, with scant pasture
+here and there; on the higher mesas or plateaus there are many
+junipers, pinions, and red cedars.
+
+It is a difficult matter to determine the population of the Navahoes.
+While they were in captivity the official count was seven thousand
+three hundred, but desertions were frequent, and at one time about
+seven hundred of the renegades came in and surrendered, and it is well
+known that many never were captured or surrendered.
+
+In 1869 the government distributed thirty thousand sheep and two
+thousand goats to them, and a count was ordered. This was a most
+favorable time to make it, as besides the sheep and goats, two years'
+annuities were given out, and rations distributed every four days. The
+total summed up some nine thousand.
+
+In 1890 the official census reported 17,204, but Cosmos Mendeleff,
+writing in 1895-96, says the tribe numbers only "over 12,000 souls."
+It scarcely seems possible, if the count in 1869 was anything near
+accurate that the population could have increased to 17,204 in 1890.
+Still it must be remembered that, though not prolific, the Navaho is
+a good breeder. He is healthy, vigorous, robust, and strong, and his
+wife (or wives, for he is a polygamist) equally so. Living an out-door
+life, inured to hardships, generally possessed of plenty to eat, of
+coarse, rough, hearty, but nutritious food, engaged in occupations and
+indulging in sports that cultivate their athletic powers, free from the
+consumptive and scrofulous tendencies of most reservation Indians, they
+are well fitted to be the progenitors of healthy children.
+
+Though polygamists, they are moral and chaste. In their legends they
+have always regarded marital unfaithfulness as a prolific source of
+sorrow and punishment. In their Origin Legend this sin led to their
+banishment from the first world, and again from the second, and also
+from the third, the wronged chief execrating them as follows: "For such
+crimes I suppose you were chased from the world below; you shall drink
+no more of our water, you shall breathe no more of our air. Begone!"
+
+In this legend Washington Matthews tells of G�ntso, or Big Knee, a
+chief who had twelve wives, four from each of three different gens or
+families. Though he was a bountiful provider, his wives were unfaithful
+to him. He complained to the chiefs of their families and to their
+relations and begged them to remonstrate with the wicked women, but
+remonstrances and rebukes seemed to be in vain. At last they said to
+Big Knee, "Do with them as you will, we shall not interfere." The
+next time he detected the unfaithfulness of his wives he mutilated
+one, another he cut the ears from, a third cut off her breasts, and
+all these three died. A fourth he cut off her nose, and she lived. He
+thereupon determined that henceforth he would cut off the nose of any
+unfaithful wife, for that would be a visible mark of her shame and yet
+would not kill her. She would be compelled to live, and all men and
+women would know of her wickedness. But even this horrible punishment
+did not have the deterrent effect he expected. It was not long before
+another and then another was detected and punished, until, before long,
+his whole family of wives was noseless. Instead of rebuking themselves
+and their sins as the cause of their mutilation these women would
+gather together to rail against their husband, and their relations,
+whom they claimed should have protected them. Big Knee was compelled to
+sleep alone in a well-protected hut, and the women grew more determined
+than ever to work him an injury.
+
+[Illustration: KAPATA, ANTELOPE PRIEST, AT WALPI.]
+
+[Illustration: A MASHONGANAVI HOPI, GOING TO HOE HIS CORN.]
+
+About this time the people got up a big ceremony for the benefit of
+Big Knee. It lasted nine days, and on the night of the last day the
+mutilated women, who had kept themselves secluded in a hut, came
+forth, and with knives in their hands, proceeded to sing and dance as
+was expected of them. Around the fire they circled, singing "Peshla
+ashila"--"It was the knife that did it to me"--and peering among the
+spectators for their husband. He was safe, however, for he was hidden
+in the circle of branches that made the dance corral. As they concluded
+the dance they ran from the corral, cursing all who were present with
+fearful maledictions: "May the waters drown ye! May the winters freeze
+ye! May the fires burn ye! May the lightnings strike ye!" and other
+equally malicious curses. Then they departed and went into the far
+north, where they now dwell, and, according to the Navahoes, whenever
+these noseless women turn their faces to the south we have cold winds
+and storms and lightning.
+
+From this legend it is observed that the husband's power over the
+wife was somewhat limited. G�ntso dare not punish his wives without
+the consent of their relations. This freedom of the woman is observed
+to this day, she regarding herself in most things as the equal, and
+sometimes the superior, of her husband.
+
+From all I can learn, marital unchastity is uncommon, though where the
+tribe is in close contact with the towns along the railway there are
+generally to be found men who will sell their wives and daughters,
+and mothers who will sell their girls to debased white men. Among the
+respectable members of the tribe, if a man discovers that his wife, or
+one of them, is unfaithful, he may take it upon himself to chastise
+her, but such is the independent position of the woman that he must be
+very wise and judicious or she will speedily leave him.
+
+Divorce is not common, but is allowable for cause, the parties chiefly
+concerned generally settling all the details. Occasionally, however,
+a transaction occurs that in civilized society would occasion quite a
+buzz of busy tongues. One such happened but a few years ago. Mr. George
+H. Pepper of the American Museum of Natural History tells the story.
+The facts were within his own knowledge. One of the husbands had a wife
+who positively refused to wash and brush his hair. He would coax and
+persuade, urge and command, threaten and bluster, but all to no effect.
+The dusky creature was neither to be led nor driven. If he wanted his
+hair washed and combed he must do it himself.
+
+While the disappointed husband was cogitating over his miserable
+marital experiences, a friend from a distance, with his wife, came to
+visit him. As the men got to talking and finally exchanging confidences
+about their wives, the one told the other of the unwifely conduct of
+his spouse. The visitor condoled with his host and told what a good
+wife he had, how very obedient she was, and the like, until he had
+quite exalted her, and the host determined to take a better look than
+he had hitherto given at such a paragon of a wife. Whether this was a
+scheme of the visitor or not it was scarcely possible to tell, but,
+anyhow, it worked out as well as if it had been carefully planned;
+for as the host studied the visitor's wife he fell head over ears
+in love with her, and, strange to say, a corresponding affinity was
+discovered to exist between the two others. Accordingly, a day or two
+later the visitor suggested to the host that as he (the host) wanted
+a wife to wash and comb his hair, while he (the visitor) was content
+with a wife that would do neither, what was to hinder their "swapping"
+their life partners and thus making a satisfactory end to his domestic
+difficulties? With joy the disappointed husband accepted the offer,--a
+little "boot" was required to make the exchange satisfactorily, and
+then the result was communicated to the women. Neither of them was
+consulted in the slightest, but without any hesitancy they fell in
+with the agreement. The visitor rode off satisfied, accompanied by his
+new wife, while the wife who came as a visitor inaugurated her new
+relationship by shyly coming into her new husband's hogan with an olla
+of water, the necessary soap-root, and the whisk with which to wash and
+comb her liege's hair. And now, for three years, the two couples are
+known to have lived together in "amity and concord."
+
+A few years ago it would perhaps have been safe to designate the
+Navahoes as the most wealthy Indians of the United States. Many of them
+were worth hundreds of dollars. They understood and practised the art
+of irrigation; they grew large crops of corn, squash, melons, beans,
+chili, and onions. Some had large and thriving bands of horses, which
+they traded with the Havasupais, Wallapais, Hopis, Paiutis, and other
+neighboring people. I have often met a band of six or eight Navaho
+traders with horses and blankets in the canyon of the Havasu, and they
+took away the well-dressed buckskins in exchange, for which these
+canyon people are noted. From the Paiutis, they obtained baskets and
+their _tusjehs_, or wicker-work, pinion gum-covered water-bottles.
+
+As for sheep and goats, there are few places in the United States where
+so many were to be found as on the Navaho reservation. Every family
+had its flock, as every woman was a blanket weaver; and one of the
+prettiest sights in the whole Painted Desert Region was to come upon
+a flock of these gentle, domestic creatures quietly pasturing, led or
+driven by the owner herself, or one of her children.
+
+But the last few years have made a great difference in their
+prosperity. Rains have been rare, water scarce, and pasture scant,
+and as a result their flocks are reduced to woeful proportions. Their
+nomadic habits render the improvement of their locations impossible,
+and their superstition in regard to the burning of a hogan in which any
+one has died compels frequent migrations.
+
+There is no doubt but that for the past three hundred years of historic
+time the Navahoes have been thieves, robbers, and murderers. The Hopis
+contend that all the sheep they had before the general distribution,
+earlier referred to, were stolen from them. This is probably true, but
+it is equally probable that had the Navahoes not stolen them the Utes
+would; and while this seems poor comfort, after facts showed that it
+was an exceedingly good thing that Navahoes rather than Utes became
+their possessors. For, once in their possession, the Navahoes became
+careful breeders (for aborigines) of sheep, and when marauding bands of
+Utes came into the country the warlike Navahoes drove them away, thus
+defending the sheep so that the Hopis could obtain the nucleus of a new
+flock later on.
+
+In the next chapter I present, a fairly full and accurate account of
+the art of blanket-weaving, for which the Navahoes are now so noted.
+
+As a rule the physical development of the Navahoes is sturdy and
+robust, as will be seen from the accompanying photographs. They average
+well, and with slight range on either side from a fair and normal
+development. There are few excessively strong, and equally few very
+weak people among them. The same may be said of their fatness and
+leanness, both extremes being rare.
+
+The men, as is common with all Indians, pluck out the hair on both lips
+and chin, though, occasionally, one will find a man who has allowed his
+moustache to grow. The hair on the head is seldom cut, and with both
+sexes is allowed to grow long. The men tie it in a knot behind, and
+wrap a high-colored "banda" around the forehead, thus confining the
+hair and adding considerably to their own picturesqueness.
+
+Being a prosperous people, they are generally contented looking, and
+wear that air of complacent self-satisfaction that is a sure sign of
+prosperity. It seems clearly to say: "We are a good people, a specially
+favored because specially deserving people, hence look upon us and
+understand our prosperity." There are no beggars among the better
+class of the Navahoes, and men as well as women are hard workers. As
+a nation they are decidedly producers. Mr. Cotton has large gangs of
+them working at grading, etc., on the Santa F� Railway, and they can
+be found helping white men in as many and as various occupations as
+the Chinese in California. The industry of the women is proverbial,
+for seldom will one be found idle, her greatest seeming pleasure being
+to have her hands constantly occupied. What with carding the wool,
+washing, dyeing, and spinning it, preparing the dyes (after collecting
+them) for coloring it, and then weaving the blankets for which they
+are famous, going out into the mountains to collect the wild seeds and
+roots of which they are fond, caring for the corn, tending the sheep
+and goats, preparing the daily food, and many other duties that they
+impose upon themselves, none can say they are not models of industry.
+Men, women, and children alike are fearless riders. The wealth of many
+a man is determined by his possessions of horses and sheep, and from
+earliest years the boys are required to attend to the bands of horses.
+In their semi-nomad life the women ride about with the men, and thus
+become skilled riders. They sit astride, mounting and dismounting as
+easily as the men, and riding wherever occasion demands.
+
+The saddles are made by the men, and are a modification of the
+big-horned Mexican variety. The tree is cut out with infinite patience
+and care, and is then covered with rawhide or bought leather, and
+adorned with rows of brass-headed nails. The girth, or cinch, is home
+woven, of wool, cotton, or horsehair, the former being preferred.
+
+[Illustration: THE ANTELOPE PRIESTS LEAVING THEIR KIVA FOR THE SNAKE
+DANCE.]
+
+[Illustration: THE WIDOW, DAUGHTERS, AND GRANDCHILDREN OF THE NAVAHO
+CHIEF, MANUELITO.]
+
+That the Navahoes are or were expert engineers, and could construct
+difficult trails, is evidenced by their trails into Chaca Canyon from
+the mesa above. Simpson thus describes what he saw in 1849: "A mile
+further, observing several Navahoes high above us, on the brink of the
+north wall, shouting and gesticulating as if they were very glad to
+see us, what was our astonishment when they commenced tripping down
+the almost sheer wall before them, as nimbly and dexterously as minuet
+dancers! Indeed, the force of gravity, and their descent upon a steep
+inclined plane, made such a kind of performance absolutely necessary to
+insure their equilibrium."
+
+They are a remarkably intelligent people, and their faces are, as a
+rule, pliant and expressive. There is none of the proverbial stolidness
+to be found among any except very few of the older men of the Navahoes.
+If you are unwelcome you will know it,--surly looks and words will ask
+your mission and bid you begone. On the other hand, if you are welcome,
+glad smiles will light up the faces of your friends, and you will hear
+sweet words uttered by melodious and tuneful voices. It is seldom that
+your courteous advances will be repelled, though they are very ready to
+resent unwelcome intrusions. I have often sat for hours in the hogans
+of entire strangers, and the conversation of men and women was general
+and punctuated with laughter and smiles, showing that they know how to
+make and appreciate jokes.
+
+The Navahoes play a game common in the Southwest, which they call
+nanzosh. It is a simple game, yet they seem to get endless fun and
+amusement from it, often gambling large sums upon their favorite
+players, for, while it looks and is simple, it is not easy to play
+so as to win. It requires great skill and accurate throwing. The
+implements are two long poles and a small hoop. The poles are generally
+of alder and in two pieces, a fathom long, and a long, many-tailed
+string called the turkey-claw is fastened to the end of each. Two
+players only are needed. One throws the hoop. Both follow, and when
+they think the hoop is about to fall, they throw their respective poles
+so that the hoop, in its fall, will rest upon those portions of their
+poles that give the highest counts.
+
+Catlin describes a similar game played by the Mandans, though their
+pole is a single piece of wood, as is that of the Mohaves and Yumas,
+both of whom have the same game.
+
+The taboo is in existence in all its force among the Navahoes. The
+most singular of these is that which forbids a man ever to look upon
+the face of his mother-in-law. Among civilized people it is a standard
+subject for rude jesting, this relationship of the mother-in-law,
+but with the Navahoes, the white man's jest is a subject of great
+earnestness. Each believes that serious consequences will follow if
+they see each other; hence, as it is the custom for a man to live with
+his wife's people, constant dodging is required, and the cries of
+warning, given by one or another of the family to son or mother-in-law,
+are often heard. I was once photographing the family of Manuelito, the
+last great war-chief of the Navahoes. The widow of the chief, her two
+daughters, their husbands and children, made up the group. But there
+was no getting of them together. I would photograph the mother with her
+daughters and grandchildren, but as soon as I called for the daughters'
+husbands, the mother "slid" out of sight, and when I wished for her
+return, the men disappeared.
+
+Then, too, a Navaho will never touch fish, much less eat it. According
+to one of the shamans, the reason for this is, that some of their
+ancestors were once turned into fish in the San Juan River, and, were
+they to eat fish, they might thus become cannibals, and eat descendants
+of their own ancestors. As neither Matthews nor Stephen refers to this
+cause of the taboo, I merely give it for what it may be worth. The
+former tells of a white woman, who, in a spirit of mischief, threw a
+pan of water in which fish had been soaked over a young Navaho. He
+changed his clothes and bathed himself carefully, in order that no
+taint of the tabooed fish might remain upon him. I have had a great
+deal of fun by innocently offering candy in the form of fish to
+Navahoes. As they are fond of candy, it was a strong proof of the power
+of the taboo that they invariably refused to touch it.
+
+Superstition naturally forms a large part of the Navaho's thought. He
+believes in charms, amulets, fetishes, witchcraft, taboos, magic, and
+all the wondrous things he can conceive. His name for a personal fetish
+is _Bizha_, "his treasure, something he especially values; hence his
+charm, his amulet, his personal fetish, his magic weapon, something
+that one carries to mysteriously protect himself."
+
+The talisman or amulet for the gambler is a piece of fine turquoise,
+because Noholipi, a gambling god, who appears in their Origin Legend,
+was made successful always with a large piece of this precious stone.
+
+There are quite a number of medicine-men, or shamans, among the
+Navahoes, some good, others bad. It has been my privilege to know
+several who are men of dignity and character.
+
+Dr. Matthews, in writing of them, thus strongly expresses himself:
+"There are, among the Navahoes, charlatans and cheats who treat
+disease; men who pretend to suck disease out of the patient, and then
+draw from their own mouths pebbles, pieces of charcoal, or bodies
+of insects, claiming that these are the disease which they have
+extracted. But the priests of the great rites are not to be classed
+with such. All of these with whom the writer is acquainted are above
+such trickery. They perform their ceremonies in the firm conviction
+that they are invoking divine aid, and their calling lends dignity to
+their character." Of Hatali Natloi, the smiling chanter, he says: "He
+would be considered a man of high character in any community. He is
+dignified, courteous, kind, honest, truthful, and self-respecting."
+
+This is the universal testimony of all who know this class of men with
+reasonable intimacy. Though the white man may believe the performances
+of a shaman ridiculous or superstitious, that need not interfere with
+his respect and esteem.
+
+To understand this subject aright, one must clearly apprehend the
+Indian meaning of the terms "medicine," and "medicine-men." Oftentimes
+the latter are called priests, sometimes thaumaturgists, oftener
+shamans, and, of course, by all unknowing white men are unhesitatingly
+denounced as frauds and humbugs. Now to the Indian all things that
+work injury to him are bad medicine. If you write his name (or any
+scrawl he cannot understand) on a piece of paper and look at it
+solemnly and then at him, at the same time shaking your head, you can
+persuade him into the belief that it is "bad medicine." Owen Wister
+recently wrote in one of the popular magazines an interesting story,
+the whole plot of which was based upon his knowledge of this fact.
+
+With the Navaho it is "bad medicine" to touch an achindee hogan (or
+house). When a person dies within a house, the rafters are tumbled over
+the body, and the whole set on fire. After that it would be exceeding
+"bad medicine" for a Navaho to go near the spot, or touch a piece of
+wood belonging to that hogan; for the spirit (the achindee) is supposed
+to remain in the locality, and he resents any undue intrusion into his
+domain. Before I was aware of the custom and feeling, I camped near
+an abandoned and partially burned hogan. When I sent my Navaho man to
+it for wood for a fire, he went half a mile away into the mountain
+and stayed there. I was unable to understand his feeling, but later I
+learned that except under the pangs of direst hunger, he would never
+have touched a morsel of food prepared over a fire in which wood from
+the achindee hogan had been used.
+
+Medicine-men are often used as instruments for the working of private
+revenge. Cowards are to be found among Indians as among white men.
+Among white men these despicable wretches attack their foes through
+the columns of newspapers or in the pages of magazines, while among
+the former they call in the services of a medicine-man. This hired
+charlatan then either directly or by proxy works upon the fears
+of the man he is hired to injure. Sometimes he actually poisons or
+otherwise harms him under pretence of protecting him. But the Indian
+is dreadfully superstitious, and to work upon his mind is easy, and he
+soon imagines himself to be sick.
+
+For the cure of disease the better class of Navaho shamans have a
+system of chanting, praying, dancing, bathing, sweating, etc., that Dr.
+Matthews has fully described in the United States Bureau of Ethnology
+reports. The complexity of these ceremonies cannot be comprehended or
+conceived by those whose knowledge of the Indian is superficial and
+casual.
+
+If, however, a shaman makes himself unpopular, or fails to cure in
+several successive cases, or earns the enmity of a treacherous shaman
+foe, he is liable to be accused of witchcraft, and if a sufficient
+number of the people can be made to believe the charge he is speedily
+done away with. One of the shamans made famous by Dr. Matthews was
+recently killed on account of his harsh and tyrannical manner. He was
+accused of witchcraft and shot. Hence it will be seen that the Navaho
+is not yet perfect--any more than his white brother. No, indeed!
+
+There are other points in which he is similar to his brother of the
+white skin. Some years ago I journeyed in a wagon with an old Arizona
+pioneer, Franklin French, from Winslow, on the line of the Santa F�,
+through the Hopi country, the Mormon town of Tuba City, past the Navaho
+settlements of Willow Springs, Echo Reef, etc., to Lee's Ferry of the
+Colorado River.
+
+Beyond Willow Springs we camped one night, and I went to a Navaho hogan
+to purchase corn and vegetables for ourselves, and feed for the horses.
+Everything was six prices too high, but the Navahoes knew I was in
+need of their articles and raised the prices accordingly. It is not
+only the white man that understands the principle of "cornering the
+market." We compromised, however, and, after a hearty supper and a chat
+around the camp-fire, I rolled myself up in my blankets ready to sleep
+until called for breakfast in the morning.
+
+But what a babel of confusing and distressing sounds it was that
+awakened me! Surely we must be beset by a band of marauding Navahoes,
+bent on murdering us! No; it was only a wordy fight between my driver
+and three Navaho women, who had come to demand compensation for
+depredations committed in their corn-field by our horses. Hobbled,
+and turned loose, they had discovered somehow, during the night, that
+on Echo Reef were corn and other good fodder to be had in the place
+of the scant feed offered below; so, following their noses, they had
+wandered into corn-fields and melon-patches to their own delectation,
+but the manifest injury of the crops. What was to be done about it?
+French was advising that the Navahoes imitate the example of the Hopis
+and cut off a portion of the ear of each offending animal, but the
+women angrily laughed him to scorn and vociferously demanded _cinquo
+pesos_ for the damage. These were not forthcoming, but I urged the
+squaws on, telling them to insist that the hoary-headed old miser pay
+them their just demands, and informing them, in purest English, of the
+opinions French had expressed regarding them, as a people, the night
+before. The aborigines didn't quite know what to make out of my fluent
+verbosity, and French at last impatiently turned to me and told me
+there'd be a "pretty general monkey and parrot time started here pretty
+quick, if I didn't let up, and that'll be follered by a pretty tall
+foot-race between us two, in which you'll be 'way off in the lead."
+So we compromised with our dusky visitors by inviting them to eat up
+the remnants of our breakfast, and then carry away a little coffee and
+sugar. The only thing I am now afraid of is that, at the next visit
+I make them, they will privately and stealthily, under the cover of
+night, lead our steeds into the forbidden fields, and encourage them in
+their thefts, in order that they may enjoy another "compromise."
+
+Primitive peoples at an early date felt the desire for personal
+adornment. With the Navaho this found expression in painting the body
+with various colored ochres or clays, in fashioning garments out of the
+skins of animals, in wearing head-dresses and other fantastic ornaments
+made from feathers, and in necklaces, bracelets, anklets, and wristlets
+made of small flint arrowpoints, or of the dried seeds of juniper,
+pinion, and other plants, or of bones. Later they secured beads of
+shell, turquoise, and coral by barter.
+
+But nearly all this primitive decoration received a rude shock of
+displacement when the Mexican colonist came upon the scene, with his
+iron, copper, and silver adornments glittering in the sunlight. From
+coveting, the Navaho took to possessing by fair means or foul. He would
+barter his skins or other native possessions for the precious metals,
+using brass and copper for the making of ornaments, and iron for
+tipping his arrows. Silver, however, has never lost its charm for him.
+The Mexican vaquero, trapped out in the glittering metal, has ever been
+his ideal of personal adornment, and he retains it to this day. Silver
+is the only coin they care to accept, though the better educated now
+know the superior value of gold.
+
+There are some clever, skilful silversmiths among them--peshlikais, as
+they call themselves. In crucibles of their own manufacture they melt
+the precious metal, using a crude and primitive blast furnace, with
+charcoal as fuel, and the molten silver is then poured into moulds
+which they have shaped out of sandstone or other rock. They understand
+the art of uniting two pieces of metal together, for many of their
+ornaments are hollow and globular, originally made in two parts and
+then joined. Scarcely a man or woman of any standing in the tribe does
+not possess a home-manufactured necklace of silver beads or articles
+of some design,--a finger ring or two, one or more bracelets, and
+sometimes a pair of ear pendants. Above all they covet the belt with
+large silver disks. Each of these disks is made of two or more silver
+dollars, melted and run into a flat mould. This thick sheet is then
+hammered out to the required size and shape, which is either oval or
+circular, and chased with small tools. The border is generally filleted
+and the edges scalloped. When finished each disk has a value of twice
+its original cost in coin silver. Sometimes a belt will contain eight
+or nine disks and a buckle, which cannot be bought for less than
+thirty-six to forty dollars. This, too, is actual cost price. If the
+Navaho doesn't care to part with it, an extra five or ten dollars, or
+even more, is required to induce him to let it go.
+
+In addition to these objects of personal adornment, many of the more
+wealthy have silver bridles. The bridle itself is made of leather or
+woven horsehair, and then the silver strips and bars, artistically
+chased and decorated, are placed and fastened on the headstall. Silver
+buttons of pretty and tasty design are commonly used on gaiters and
+moccasins. These are made from beaten coins, twenty-five and fifty-cent
+pieces, and the obverse side is often found in its original state as
+stamped in the United States or Mexican mint.
+
+The bracelets are of various designs, sometimes simple round circlets;
+other times the silver is triangular, but the most common shape is a
+flat band, on the outer side of which chasings and gravings are made.
+These bracelets are made so that they can be slipped sideways over the
+wrist. These and all the other articles mentioned are worn equally by
+women and men.
+
+The finger rings are often adorned with a rude setting of turquoise
+or garnet. The former is found in various parts of New Mexico, and on
+their reservation they dig garnets, spinel rubies, jacinths, peridots,
+opals, smoky topaz, and crystal spar in large quantities. From the
+Petrified Forest they obtain jasper, carnelian, chalcedony, agate, and
+amethyst. All these objects are rudely polished and shaped, and used on
+rings, ear pendants, or necklaces.
+
+It has been stated that the Navaho is exceedingly superstitious about
+making or allowing to be made any representation of a snake, and
+that on one occasion a silversmith who offended by beginning to make
+a bracelet of rattlesnake design was cruelly beaten, his workshop
+demolished, and the hated emblem destroyed. This may be true, but I
+have ridden all over the Navaho reservation wearing both a rattlesnake
+ring and bracelet, and have had several made for me, on different parts
+of the reservation, by different peshlikais. I am now wearing a ring of
+rattlesnake design made by a Navaho silversmith and given to me with
+this thought as explained to me by the donor: "The snake watches and
+guards for us our springs and water-courses. Water is the most precious
+thing we possess in the desert. I make for you this ring in the form of
+a snake, that the power that guards our most precious thing may always
+guard you."
+
+[Illustration: WIFE OF LEVE LEVE, WALLAPAI CHIEF.]
+
+[Illustration: THE MARCH OF THE ANTELOPE PRIESTS, ORAIBI, 1902.]
+
+I wore this ring when unfortunately I was bitten by a rattlesnake at
+Phoenix, in February, 1902; but as I speedily recovered, I am satisfied
+that my Navaho friend will insist that it was the ring and its
+virtues that kept me from sudden death, and that hastened my complete
+recovery.[4]
+
+[4] Since writing this I visited the Hopi Snake Dance at Oraibi, in
+September, 1902. One of the Navahoes I met there informed me that he
+had come as the messenger of my peshlikai friend at Tohatchi, and he
+asked, "When _klish_ (the rattlesnake) bit you did you wear the klish
+ring?" I answered, "Yes." "Then," said he, "that was the reason you
+recovered. Had you not worn it you would speedily have died." Of course
+I believed him.
+
+A most interesting settlement of Navahoes is that of To-hatch-i, or
+Little Water, some forty miles northwest of Gallup, New Mexico. Here
+I was invited by Mrs. E. H. De Vore, the teacher of the government
+school. The drive is over an interesting country, part of which is
+covered by junipers and cedars, and where the road winds around
+strangely and fantastically sculptured rocks as it reaches the great
+Navaho plateau.
+
+The major portion of the Navahoes were kind and hospitable and greeted
+me cordially. The day after my arrival I was talking with Hosteen
+Da-�-zhy about the other Indian tribes I had visited, when suddenly
+the thought came to me which I immediately expressed: "When I go to my
+friends the Hopis and Acomas and Zunis they always know I am weary
+and tired with my long journey across the sandy desert, and they have
+their women prepare a bowl of "tal-a-wush" and cool and refresh me by
+shampooing my head." Talawush is the Navaho for the root of the amole
+(soap-root), which, macerated and then beaten up and down in a bowl of
+water, produces a delicious lather, which, for a shampoo, has no equal.
+
+In a moment, as though grieved by his thoughtlessness and want of
+hospitality, Da-�-zhy called to his oldest daughter, and bade her
+prepare some talawush to give me a shampoo. The woman muttered some
+protest,--"it was enough to wash her own husband's head without having
+to wash mine,"--but her father sternly rebuked her for her want of
+courtesy to the stranger. In a short time the preparations were all
+made. I sent to Mrs. De Vore and borrowed a couple of towels, and then
+in the shade outside knelt down with my head over a large bowl full
+of the refreshing suds. Very gently at first, and afterwards more
+vigorously, the good woman lathered my head--and oh, how cooling and
+soothing it was!--while her sister and the interpreter stood by and
+laughed. Then Hosteen himself came and laughed at the droll remarks of
+his daughter. This general laughter called others, and by and by Mrs.
+De Vore and her sister could not resist the temptation to come and see
+what all the fun was about. Just as they sat down, close by, my gentle
+manipulator was saying: "Navaho men have hair only on the top of their
+heads, but you have hair also on the bottom [my beard]. Shall I also
+put talawush on the bottom hair as well as the top?" Laughingly I bade
+her put it everywhere she liked, and just as my mouth was at its widest
+she brought up a handful of suds and filled it full. Of course I half
+choked, and this only made the laugh greater than ever, for, with the
+greatest coolness and sly nonchalance she exclaimed: "It is a good
+thing that you got a mouthful. White men need to have their mouths
+washed out pretty often!"
+
+And what a delightful sensation the whole operation gave one! It was
+refreshing beyond description, and, for days after, my hair was as
+silky and soft as that of a child.
+
+
+
+
+CHAPTER X
+
+THE NAVAHO AS A BLANKET WEAVER[5]
+
+
+When the Spaniard came into Arizona and New Mexico three hundred
+and fifty years ago, he found the art of weaving in a well-advanced
+stage among the domestic and sedentary Pueblo Indians, and the wild
+and nomad Navahoes. The cotton of these blankets was grown by these
+Arizona Indians from time immemorial, and they also used the tough
+fibres of the yucca, and agave leaves, and the hairs of various wild
+animals, either separately or with cotton. Their processes of weaving
+were exactly the same then as they are to-day, there being but slight
+differences between the methods followed before the advent of the
+whites and after. Hence, in a study of Indian blanketry, as it is made
+even to-day, we are approximating nearly to the pure aboriginal methods
+of pre-Columbian times.
+
+[5] This chapter is composed mainly from an article of mine entitled
+"Indian Blanketry," which appeared in _Outing_ of March, 1902.
+
+Arch�ologists and ethnologists generally presume that the art of
+weaving on the loom was learned by the Navahoes from their Pueblo
+neighbors. All the facts in the case seem to bear out this supposition.
+Yet, as is well known, the Navahoes are a part of the great Athabascan
+family, which has scattered, by separate migrations, from Alaska into
+California, Arizona, and New Mexico. Many of the Alaskans are good
+weavers, and according to Navaho traditions, their ancestors, when
+they came into the country, wore blankets that were made of cedar bark
+and of yucca fibre. Even in the Alaska (Thlinket) blankets, made to-day
+of the wool of the white mountain-goat, cedar bark is twisted in with
+the wool of the warp. Why, then, should not the Navaho woman have
+brought the art of weaving, possibly in a very primitive condition,
+from her original Alaskan home? That her art, however, has been
+improved by contact with the pueblo Hopi, and other Indians, there can
+be no question, and, if she had a crude loom, it was speedily replaced
+by the one so long used by the Pueblo. Where the Pueblo weaver gained
+her loom we do not know, whether from the tribes of the South, or by
+her own invention. But in all practical ways the primitive loom was as
+complete and perfect at the Spanish conquest as it is to-day.
+
+Any loom, to be complete, must possess certain qualifications. As
+Professor Mason has well said: "In any style of mechanical weaving,
+however simple or complex, even in darning, the following operations
+are performed: First, raising and lowering alternately different sets
+of warp filaments to form the 'sheds'; second, throwing the shuttle,
+or performing some operation that amounts to the same thing; third,
+after inserting the weft thread, driving it home, and adjusting it by
+means of the batten,--be it the needle, the finger, the shuttle, or a
+separate device."
+
+The frame is made of four cottonwood or cedar poles cut from the trees
+that line the nearest stream or grow in the mountain forests. Two of
+these are forked for uprights, and the cross beams are lashed to them
+above and below. Sometimes the lower beam is dispensed with, and
+wooden pegs driven into the earth are used instead. The frame ready,
+the warp is arranged on beams, which are lashed to the top and bottom
+of the frame by means of a rawhide or horsehair riata (our Western
+word "lariat" is merely a corruption of _la riata_). Thus the warp
+is made tight and is ready for the nimble fingers of the weaver. Her
+shuttles are pieces of smooth, round stick upon the ends of which she
+has wound her yarn, or even the small balls of yarn are made to serve
+this purpose. By her side is a rude wooden comb with which she strikes
+a few stitches into place, but when she wishes to wedge the yarn of a
+complete row--from side to side--of weaving, she uses for the purpose a
+flat, broad stick, one edge of which is sharpened almost to knife-like
+keenness. This is the "batten." With the design in her brain her busy
+and skilful fingers produce the pattern as she desires it, there being
+no sketch from which she may copy. In weaving a blanket of intricate
+pattern and many colors the weaver finds it easier to open the few warp
+threads needed with her fingers and then thrust between them the small
+balls of yarn, rather than bother with a shuttle, no matter how simple.
+
+But before blankets can be made the wool must be cut from the backs
+of the sheep, cleaned, carded, spun, and dyed. It is one of the
+interesting sights of the Southwest region to see a flock of sheep
+and goats running together, watched over, perhaps, by a lad of ten or
+a dozen years, or by a woman who is ultimately to weave the fleeces
+they carry into substantial blankets. After the fleece has been
+removed from the sheep the Navaho woman proceeds to wash it. Then
+it is combed with hand cards--small flat implements in which wire
+teeth are placed--purchased from the traders. (These and the shears
+are the only modern implements used.) The dyeing is sometimes done
+before spinning, generally, however, after. The spindle used is of the
+simplest character--merely a slender stick thrust through a circular
+disk of wood. In spite of the fact that the Navahoes have seen the
+spinning-wheel in use by the Mexicans and the Mormons, who, at Tuba
+City, live practically as their neighbors, they have never cared either
+to make or steal them. Their conservatism preserves the ancient, slow
+and laborious method. Holding the spindle in the right hand, the point
+of the short end below the balancing disk resting on the ground, and
+the long end on her knee, the spinner attaches the end of her staple
+close to the disk, and then gives the spindle a rapid twirl. As it
+revolves she holds the yarn out so that it twists. As it tightens
+sufficiently she allows it to wrap on to the spindle, and repeats the
+operation until the spindle is full. The spinning is done loosely or
+tightly according to the fineness of weave required in the blanket.
+There are practically four grades of blankets made from native wool,
+and it must be prepared suitably for each grade. The coarsest is, of
+course, the easiest spun. This is to make the common blankets. These
+seldom have any other color than the native gray, white, brown, and
+black, though occasionally streaks of red or some other color will
+be introduced. The yarn for these is coarse and fuzzy, and nearly a
+quarter of an inch in diameter. The next grade is the extra common. The
+yarn for this must be a little finer, say twenty-five per cent. finer,
+and is generally in a variety of colors. The third grade is the half
+fancy, and this is closer woven yarn, and the colors are a prominent
+feature of the completed blankets. These half-fancy blankets are those
+generally offered for sale as the "genuine" Navaho material, etc., and,
+were the dyes used of native origin, this designation would be correct.
+Unfortunately, in by far the greater number of them, aniline dyes are
+used, and this, by the wise purchaser, is regarded as a misfortune.
+The next grade is the native wool fancy. These are comparatively rare
+blankets, as the yarn must be woven very tightly, and the weaving also
+done with great care. The highest grade that one will ordinary come in
+contact with is the Germantown. This style of blanket is made entirely
+of purchased Germantown yarn, which has almost superseded the native
+wool fancy, as, to the ordinary purchaser, a Germantown yarn blanket
+looks so much better than one made from its Navaho counterpart. The
+yarn is of brighter colors--necessarily so, owing to the wonderful
+chromatic gamut offered by the aniline dyes; it is spun more evenly
+(not necessarily more strongly, and, indeed, as a matter of fact, is
+far less strong), and (to the Indian) is much less trouble to procure.
+Then, too, when woven, owing to its good looks, it sells for more than
+the native wool fancy, upon which so much more work has had to be put.
+Hence Madam Navaho, being no fool, prefers to make what the people ask
+for, and "Germantowns" are turned out _ad libitum_.
+
+But, to the knowing, there is still a higher grade of blanket. This
+is not, as one expert (_sic_) would have it, an attempted copying of
+ancient blankets, but a continuation of an art which he declares to
+be lost. There are several old weavers who preserve in themselves all
+the old and good of the best days of blanket weaving. They use native
+dyes, native wool,--with bayeta when they can get it,--and they spin
+their wool to a tension that makes it as durable as fine steel. They
+weave with care, and after the old fashions, following the ancient
+shapes and designs, and produce blankets that are as good as any that
+were ever made in the palmiest days of the art. Such blankets take
+long in weaving, and are both rare and expensive. I have just had one
+of these fine blankets made (January, 1903), and in every sense of the
+word it is equal to any old blanket I ever saw.
+
+The common blankets and the extra common are sold by the pound, the
+price, of course, varying, and of late years steadily increasing.
+Half-fancy blankets are generally sold by the piece, and vary in price
+according to the harmony of the colors, the fineness of the weave, and
+the striking characteristics of the design. This is also true of native
+wool fancy, the price being determined by the Indian according to her
+notions of the length of the purchaser's purse. On the other hand,
+Germantown yarn having a fixed purchasable price, the blankets made
+from it are to be bought by the pound.
+
+These remarks, necessarily, refer to the original purchases from the
+Indian. There are no general rules of purchase price followed by
+traders, dealers, or retail salesmen.
+
+In the original colors, as I have already shown, there are white,
+brown, gray, and black, the last rather a grayish-black, or, better
+still, as Matthews describes it, rusty. He also says: "They still
+employ to a great extent their native dyes of yellow, reddish, and
+black. There is good evidence that they formerly had a blue dye;
+but indigo, originally introduced, I think, by the Mexicans, has
+susperseded this. If they, in former days, had a native blue and a
+native yellow, they must also, of course, have had a green, and they
+now make green of their native yellow and indigo, the latter being the
+only imported dye-stuff I have ever seen in use among them.... The
+brilliant red figures in their finer blankets were, a few years ago,
+made entirely of bayeta, and this material is still (1881) largely
+used. Bayeta is a bright scarlet cloth with a long nap, much finer in
+appearance than the scarlet strouding which forms such an important
+article in the Indian trade of the North."
+
+This bayeta or baize was unravelled, and the Indian often retwisted the
+warp to make it firmer than originally, and then rewove it into his
+incomparable blankets.
+
+From information mainly gained by Mr. G. H. Pepper, of the American
+Museum of Natural History, during his three years' sojourn with the
+Navahoes as head of the Hyde Exploring Expedition, I present the
+following accounts of their native dyes. From the earliest days the
+Navahoes have been expert dyers, their colors being black, brick-red,
+russet, blue, yellow, and a greenish-yellow akin to the shade known
+as old gold. To make the black dye three ingredients are used; viz.,
+yellow ochre, pinion gum, and the leaves and twigs of the aromatic
+sumac (_Rhus aromatica_). The ochre is pulverized and roasted until it
+becomes a light brown, when it is removed from the fire and mixed with
+an equal amount of pinion gum. This mixture is then placed on the fire,
+and as the roasting continues it first becomes mushy, then drier and
+darker, until nothing but a fine black powder is left. In the meantime
+the sumac leaves and twigs are being boiled, five or six hours being
+required to fully extract the juices. When both are somewhat cooled
+they are mixed, and almost immediately a rich bluish-black fluid is
+formed.
+
+For yellow dye the tops of a flowering weed (_Bigelovia graveolens_)
+are boiled for several hours until the liquid assumes a deep yellow
+color. As soon as the dyer deems the extraction of the color juices
+nearly complete, she takes some native alum (_almogen_) and heats it
+over the fire, and, when it becomes pasty, gradually adds it to the
+boiling decoction, which slowly becomes of the required yellow color.
+
+The brick-red dye is extracted from the bark and roots of the sumac,
+and ground black alder bark, with the ashes of the juniper as a
+mordant. She now immerses the wool and allows it to remain in the dye
+from half an hour to an hour.
+
+Whence come the designs incorporated by these simple weavers into their
+blankets, sashes, and dresses? In this, as in basketry and pottery,
+the answer is found in nature. Indeed, many of their textile designs
+suggest a derivation from basketry ornamentation (which originally came
+from nature), "as the angular, curveless figures of interlaying plaits
+predominate, and the principal subjects are the same--conventional
+devices representing clouds, stars, lightning, the rainbow, and
+emblems of the deities. But these simple forms are produced in endless
+combination and often in brilliant, kaleidoscopic grouping, presenting
+broad effects of scarlet and black, of green, yellow, and blue upon
+scarlet, and wide ranges of color skilfully blended upon a ground of
+white. The centre of the fabric is frequently occupied with tessellated
+or lozenge patterns of multi-colored sides, or divided into panels of
+contrasting colors in which different designs appear; some display
+symmetric zigzags, converging and spreading throughout their length; in
+others, bands of high color are defined by zones of neutral tints, or
+parted by thin, bright lines into a checkered mosaic, and in many only
+the most subdued shades appear. Fine effects are obtained by using a
+soft, gray wool in its natural state, to form the body of the fabric in
+solid color, upon which figures in orange and scarlet are introduced;
+also in those woven in narrow stripes of black and deep blue, having
+the borders relieved in bright tinted meanders along the sides and
+ends, or with a central colored figure in the dark body, with the
+design repeated in a diagonal panel at each corner.
+
+"The greatest charm, however, of these primitive fabrics, is the
+unrestrained freedom shown by the weaver in her treatment of primitive
+conventions. To the checkered emblem of the rainbow she adds sweeping
+rays of color, typifying sunbeams; below the many-angled cloud group,
+she inserts random pencil lines of rain; or she softens the rigid
+meander, signifying lightning, with graceful interlacing, and shaded
+tints. Not confining herself alone to these traditional devices, she
+invents her own methods to introduce curious, realistic figures of
+common objects,--her grass brush, wooden weaving fork, a stalk of corn,
+a bow, an arrow, or a plume of feathers from a dancer's mask. Thus,
+although the same characteristic styles of weaving and decoration
+are general, yet none of the larger designs are ever reproduced with
+mechanical exactness; each fabric carries some distinct variation, some
+suggestion of the occasion of its making, woven into form as the fancy
+arose."
+
+I have thus quoted from an unpublished manuscript of one of the
+greatest Navaho authorities of the United States--Mr. A. M. Stephen--in
+order to confirm my own oft-repeated and sometimes challenged
+statements that the Navaho weaver finds in nature her designs, and that
+in most of her better blankets there is woven "some suggestion of the
+occasion of its making."
+
+This imitative faculty is, _par excellence_, the controlling force in
+aboriginal decoration so far as I know the Amerind of the Southwest.
+
+With many of the younger women, submission to the imitative faculty in
+weaving is becoming an injury instead of a blessing. Instead of looking
+to nature for their models, or finding pleasure in the religious
+symbolism of the older weavers, they have sunk into a lazy, apathetic
+disregard, and they slavishly and carelessly imitate the work of their
+elders. This is growingly true, I am sorry to say, with both basket
+makers and blanket weavers. On my recent trips I have come in contact
+with many fair specimens, both in basketry and blanketry, and when I
+have asked for an explanation of the design the reply has been: "Me no
+sabe! I make 'em all same old basket, or all same old Navaho blanket."
+Here is perversion of the true imitative faculty which sought its pure
+and original inspiration from nature.
+
+It will not be out of place here to correct a few general
+misapprehensions in regard to the older and more valuable Navaho
+blankets. These erroneous ideas are partly the result of the
+misstatements of an individual who sought thereby to enhance the value
+of his own collection.
+
+It is true that good bayeta blankets are comparatively rare, but they
+are far more common than he would have his readers believe. The word
+"bayeta" is nothing but the simple Spanish for the English baize, and
+is spelled bayeta, and not "balleta" or "vayeta." It is a bright red
+baize with a long nap, made especially in England for Spanish trade
+(not Turkish, as this "expert" claims), and by the Spanish and Mexicans
+sold to the Indians. Up to as late as 1893 bayeta blankets were being
+made plentifully. Since then comparatively few have been made. The
+bayeta was a regular article of commerce, and could be purchased at any
+good wholesale house in New York. It was generally sold by the rod,
+and not by the pound. The duty now is so high that its importation is
+practically prohibited, it being, I believe, about sixty per cent. And
+yet I am personally acquainted with several weavers who will imitate
+perfectly, in bayeta, any blanket ever woven, and that the native dyes
+for other colors will be used. We are told that an Indian woman will
+not take the time to weave blankets such as were made in the olden
+time. I have several that took nine, twelve, and thirteen months to
+make, and if the pay is good enough any weaver will work on a blanket
+a year, or even two years, if necessary. The length of time makes no
+difference, as several traders in Indian blankets can vouch. Indeed,
+it would be quite possible to obtain the perfect reproduction of any
+blanket in existence, which would be satisfactory to any board of
+genuine experts, the only differences between the new and the ancient
+blankets being those inseparable from newness and age.
+
+While bayeta blankets are not common by any means, they aggregate many
+scores in the mass, and are to be found in many collections, both East
+and West. It is a difficult matter to even suggest in a photograph or
+an engraving any idea of the beauty and charm of one of these old
+Navaho blankets.
+
+[Illustration: AN AGED NAVAHO AND HER HOGAN.]
+
+[Illustration: NAVAHO FAMILY AND HOGAN IN THE PAINTED DESERT.]
+
+It will be observed that I have written as if the major portion of
+the weaving of Navaho blankets was done by the women. Dr. Matthews,
+however, writing in or before 1881, says that "there are ... a few men
+who practise the textile art, and among them are to be found the best
+artisans of the tribe." Of these men but one or two are now alive, if
+any, and I have seen one only who still does the weaving.
+
+In late years a few Navaho weavers have invented a method of weaving
+a blanket both sides of which are different. The Salish stock of
+Indians make baskets the designs of which on the inside are different
+from those on the outside, but this is done by a simple process of
+imbrication, easy to understand, which affords no key to a solution of
+the double-faced Navaho blanket. I have purchased two or three such
+blankets, but as yet have not found a weaver who would show me the
+process of weaving. Dr. Matthews thinks this new invention cannot date
+farther back than 1893, as prior to that time Mr. Thomas V. Keam, the
+oldest trader with the Navahoes, had never seen one. Yet one collector
+declares he had one as far back as fifteen years ago.
+
+In addition to the products of the vertical loom the Navaho and also
+the Pueblo women weave a variety of smaller articles of wear, all of
+which are remarkable for their strength and durability as well as for
+their striking designs.
+
+
+
+
+CHAPTER XI
+
+THE WALLAPAIS
+
+
+It is hard to conceive of a people, numbering nearly a thousand souls,
+lodged within the borders of the United States, of whom nothing has
+been written. The only references to the Wallapais are to be found in
+the casual remarks of travellers or soldiers, and later, the agent's
+reports to the Commissioner of Indian Affairs. Perhaps the earliest
+reference to them is in Padre Garc�s' Diary, where, in describing the
+Mohaves, he says the Wallapais (spelling the name Jaguallapais) are
+their enemies on the east. Then, on leaving the Mohaves and journeying
+east, he himself reaches the tribe in the neighborhood of where the
+town of Kingman now stands. Six miles northwest of Kingman are located
+Beale's Springs, which pour forth the best supply of water in the whole
+region; hence it was natural that the Wallapais should have established
+their homes near it. In the Wallapai Origin Legend the story of their
+dispersion to this region is told. The Wallapai Mountains are close by,
+a few miles to the southeast, and from the pines of these mountains
+they get their name; "Wal-la," tall pine; "pai," people,--the people of
+the tall pine.[6]
+
+[6] There are several other fair springs in the vicinity, chiefly
+Johnson's to the north of Kingman, and Gentile Springs, below the pass
+through which the Santa F� railway enters Sacramento Valley.
+
+Garc�s says the people received him hospitably and "conducted
+themselves with me as comported with the affection that I had shown
+toward them." Their dress was antelope skins and "some shirts of Moki,"
+doubtless the cotton woven shirts of these primitive weavers.
+
+Lieutenant Ives, in his interesting report of his early explorations
+in this region, describes the Wallapais in Peach Springs and Diamond
+Canyons, another of their favored locations, and Captain Bourke in his
+"On the Border with Crook" makes passing mention of them.
+
+On January 4, 1883, President Arthur decreed the following as their
+reservation:--
+
+ "It is hereby ordered that the following-described tract of country
+ situated in the Territory of Arizona be, and the same is hereby, set
+ aside and reserved for the use and occupancy of the Hualapai Indians,
+ namely: Beginning at a point on the Colorado River five miles eastward
+ of Tinnakah Spring; thence south twenty miles to crest of high mesa;
+ thence south forty degrees east twenty-five miles to a point of Music
+ Mountains; thence east fifteen miles; thence north fifty degrees east
+ thirty-five miles; thence north thirty miles to the Colorado River;
+ thence along said river to the place of beginning; the southern
+ boundary being at least two miles south of Peach Spring, and the
+ eastern boundary at least two miles east of Pine Spring. All bearings
+ and distances being approximate.
+
+ "CHESTER A. ARTHUR."
+
+Owing to the abundant supply of water at Beale's Springs the settlement
+there naturally became a stopping-place for all travel across that
+portion of Arizona. It was the favorite camping-place of the wagons
+travelling between Fort Mohave and Fort Whipple, near Phoenix.
+Johnson's and Gentile Springs also being in line, and the pass just
+below Kingman leading into the Sacramento Valley being the most natural
+outlet for a railway, the building of the Atlantic and Pacific, by
+which name the section of the great Santa F� transcontinental system
+which extends from Albuquerque, New Mexico, to Barstow, California, was
+originally known--found the Wallapais and at once put them in contact
+with the outside world and our civilization. Unfortunately the actual
+builders of a railway and their followers do not always represent the
+best elements of our civilization, and the meeting in this case was
+decidedly against the best interests of the Wallapais. Close proximity,
+also, to a border mining town, such as Kingman, has not tended to the
+elevation of the morals or ideals of the Wallapais, and in a short time
+many of those who resided near the railways became known for their
+degradation. The men yielded to the white men's vices and soon inducted
+their women into the same courses, so that for a long period of years
+the name Wallapai seemed to be almost synonymous with drunkenness,
+gambling, wild orgies, and the utmost degradation. In those days it was
+no uncommon sight to see as many as twenty men, women, and children
+lying around drunk in either Kingman or Hackberry, and I have personal
+knowledge of several cases where fathers took their daughters and sold
+them to white men, into a bondage infinitely worse and more degrading
+than slavery.
+
+Of late years this condition has been largely improved. When the
+government schools were established and a field matron sent to work
+with the Wallapais, new elements of our civilization were introduced to
+these unfortunates, and nobly they have responded. With few exceptions
+they are now industrious, sober, honest, and reliable.
+
+The Wallapais are of Yuman stock. In appearance they more nearly
+resemble the Mohaves found at Parker, on the reservation, than any
+other of the peoples in the immediate region. They have the same stout,
+sturdy, fleshy build, heavy faces, and general habits, though in many
+respects they are a different people. They regard the Havasupais as
+their cousins, and the speech of the two peoples is very similar.
+Indeed any person who can speak the one can easily be understood by one
+who speaks the other.
+
+According to their traditions, it was one of the mythical heroes of the
+Wallapais--Pach-i-tha-a-wi--who made the Grand Canyon. There had been a
+big flood and the earth was covered with water. No one could stir but
+Pach-i-tha-a-wi, and he went forth carrying a big knife he had prepared
+of flint, and a large, heavy wooden club. He struck the knife deep
+into the water-covered ground and then smote it deeper and deeper with
+his club. He moved it back and forth as he struck it further into the
+earth, until the canyon was formed through which all the water rushed
+out into the Sea of the Sunset. Then, as the sun shone, the ground
+became hard and solid as we find it to-day.
+
+In physical appearance the Wallapais are a far coarser and heavier
+type than the Navahoes. They are medium in height, small-boned, and
+fat. Their features are heavy and coarse. The nose is flat between the
+eyes and broad at the base, and the nostrils large, denoting good lung
+power and capacity. The septum is very large and heavy. The cheek-bones
+generally are high and prominent, and the chin well rounded, rather
+than square, like that of most of the Navahoes. Their shoulders are
+broad, with head set close in. Seldom is a long-necked man or woman
+seen. The upper lips are full and the under ones thick, with a slight
+droop at the corners. The eyes are large and limpid, brown or black,
+and capable of great seriousness or merry sparklings. The foreheads
+are narrow, rounding off on each side. The heads are round without any
+great fulness of the back regions. Most of them have good teeth, white
+and strong, though the use of white men's coffee, baking powder, and
+other demoralizing foods and drinks, have begun to work appreciable
+injury to them.
+
+The women generally wear their hair banged over the forehead, so that
+the eyebrows are almost covered, and the rest of the hair is cut off
+level with the shoulders, so that a well-combed head of hair falls
+heavily around the whole head, covering the major part of the cheeks
+and sides of the chin. I once made an interesting discovery in regard
+to this almost complete covering up of the face with the hair. I wished
+to make a photograph of a woman I had long known and been friendly
+with. As her eyes and face were scarcely distinguishable, I took the
+liberty of putting back the hair from her cheeks. She arose in anger,
+and for three years refused to speak or meet me. I had given to her the
+most serious insult a man could offer to a Wallapai woman. The hair is
+coarse, thick, and black, though after a shampoo with amole root it
+is silky and glossy. The men tie the "banda" around the forehead and
+seldom wear a hat except when in the towns of the white men.
+
+As a rule both men and women have sweet and soft voices, though a few
+are harsh and forbidding.
+
+The tattoo is common. The work is done with pins, and charcoal is
+rubbed in as the punctures are made. This gives a bluish-black
+appearance which is permanent. They also paint their faces in red,
+yellow, and black. The chief purpose of both tattooing and painting is
+to enhance their beauty, though there are times when the tattooing has
+a distinct significance.
+
+[Illustration: NAVAHO WOMAN ON HORSEBACK.]
+
+[Illustration: THE WINNER OF THE "GALLO" RACE AT TOHATCHI.]
+
+In school the boys and girls are slow but sure in their learning. They
+read, write, spell, and figure with accuracy and speed, and compare
+favorably with white children in the rapidity of their progress. Most
+of the schoolgirls are heavily built and coarse,--indeed, all but two
+children, the daughters of Bi-cha (commonly called Beecher), who are
+slim and slight.
+
+In another chapter I have explained the charge that Wallapai parents
+were unkind, even cruel to their children. That charge can no
+longer be maintained. They are kindness itself, as a rule, and from
+babyhood up the children receive all the care of which the parents
+deem them needful. Some of their babes are as chubby and pretty and
+sweet-tempered as any I have ever seen, and much fun have I had in
+photographing those who were especially attractive to me. One mother
+enjoyed my appreciation of her offspring and was most good-natured in
+yielding to my desire to often photograph her. The little one would
+coo and laugh and kick her little feet and legs in merriment, or go
+to sleep in my or her mother's arms, or even when standing up in her
+wicker cradle. When I hung her up upon the wall she soberly looked at
+me, but made no demonstration of fear. Her mother, however, looked to
+see what I was doing. I bade her gaze upon her child, and the merry
+laugh she gave would have been an astonishment to those who regard the
+Indian as dull, stolid, expressionless.
+
+Indeed one of the most laughing merry sprites it has ever been my good
+fortune to know is a Wallapai maiden of some eighteen years. Seldom is
+she seen any other way than smiling or cheerily laughing. She is a
+perfect witch for mischief and practical jokes, and is never so happy
+as when she can perpetrate one upon a white man whom she can trust.
+In that word "trust" lies the whole key to the demeanor of an Indian,
+either man, woman, or child, towards a white person. If you are trusted
+the whole inner life is left open as a clear page; if not, the book is
+closed, locked, sealed, and the key thrown away.
+
+I had long wished to photograph the Wallapais, but they had always
+objected. When I arrived at Kingman I sent Pu-chil-ow-a, the
+interpreter and policeman, to call a powwow. I sent an express
+invitation to the chiefs, Serum, Leve-leve, Sus-quat-i-mi, and
+Qua-su-la. Serum was away at Mineral Park with a band of Wallapais
+whose services he farms out to the mine owners, Leve-leve was sick and
+not expected to live, but Sus-quat-i-mi and Quasula would come.
+
+We were permitted to use the schoolhouse, and just about sunset I was
+busily engaged when there came a loud rap at the door. I hastened to
+open it, and there stood a dignified, well-built, slightly bearded,
+neatly dressed man, who smiled and bowed with dignity and courtesy. He
+wore a cap, and at first sight looked more like a retired sea-captain
+than anything, so I responded to his bow with the question as to what
+did I owe the honor of his visit.
+
+"Why, you sent for me!" he replied.
+
+"I sent for you? When?"
+
+Then he heartily laughed and exclaimed: "You no sapogi me? I'm
+Sus-quat-i-mi, Wallapai Charley."
+
+To say I was surprised was to put it mildly.
+
+Later on Quasula, Big Water (Ha-jiv-a-ha), Eagle Feather
+(Sa-ka-lo-ka), Acorn Flour ([=A]-t[=i]-na), Coyote Eating Fish-gut
+(Ka-ha-cha-va), and other leading men came, and we had quite an
+interesting meeting. I stated to them my object in coming: "There are
+many of your white brothers who live between the Great Waters of the
+Sunrise and Sunset who wish to know more of their red-faced brothers
+of the Painted Desert. I have come for years among you to find out
+and to tell them. When I speak of Quasula they ask me to tell what he
+looks like, and I tell them as well as I can, but if I could show them
+a sun-picture they would know so much better than my words make clear.
+So I wish you no longer to be as children and babes. I have made the
+sun-pictures of Navahoes, Hopis, Havasupais, Apaches, Pimas, Acomas,
+Paiutis, and others; why should I not make yours?"
+
+When they presented their superstitions, I reasoned against them, and
+finally Quasula settled the whole matter in my favor by rising and
+saying with great dignity: "We have heard our brother with the white
+face and black beard. He speaks in one way,--not in two ways at once.
+His words breathe truth. We need not fear the sun-picture. I will go
+to him to-morrow and he shall make as many sun-pictures of me and
+my family as he desires. I want him to be able to tell to our white
+brothers who live by the Sunrise Sea all he has learned of us. We are a
+poor, ignorant people, we are few and do not know much. The white men
+are many and they know as much as they are many. Let them send more
+people to teach us and our children and we will gladly welcome them.
+Some of our people have been bad. Bad white men have made them worse.
+We want the bad men to be kept away, but we will welcome good white
+men, and our children shall learn from them and be wise."
+
+Then Sus-quat-i-mi arose, and in heavy and somewhat pompous speech
+said: "Many years ago our white brother made my sun-picture at Peach
+Springs. He has eaten tunas, mescal, pinion nuts, and corn at my hawa.
+We have slept side by side under the same stars, and the same wind has
+played with his beard and my hair. I know him. He knows me. His words
+are straight. When he made my sun-picture he said it would do me no
+harm, and here I am, after several snows, and I am as well as ever. He
+shall make more sun-pictures of me to-morrow, and I will sing for him
+and dance the war-dance of my people."
+
+Big Water and the others followed and my aim was accomplished. Next
+morning we set forth,--Puchilowa, my friend and photographer, Mr. C.
+C. Pierce, of Los Angeles, and myself,--laden down with four cameras
+and an abundance of plates and films. We succeeded in getting many
+photographs, some of which are here reproduced. But at one camp, an old
+woman, the grandmother, doubtless, of two children left in her care,
+refused to be pictured. She covered herself up and bade the children
+hide their faces, but their curiosity overcame their fears and they
+were "caught."
+
+Poor old Leve-leve and his wife were found, both of them nearly blind,
+in their miserable hawa, a mile or so from Kingman. I had some useful
+medicament for their eyes, and although it hurt dreadfully, they both
+patiently bore the pain while I gave their eyes treatment. By the side
+of the old man was his gourd rattle, which the shaman had left to
+help him drive away sickness, and for hours the old man sat quietly
+singing and rattling, endeavoring to get rid of the evil powers that
+were cursing him. While I made a picture of him in the dark hut, his
+wife went into an inner room and soon returned clad in an elaborately
+fringed apron of buckskin. This was her ceremonial costume, made by
+Leve-leve for her as the mother of the tribe, when she led the annual
+dance of thanksgiving for the corn and melon harvest.
+
+Sus-quat-i-mi was as good as his word, and I not only secured some
+excellent photographs of him, but he sang for me into the graphophone
+some of his ceremonial songs.
+
+The Wallapais' war-song is a stirring and exciting one, and it conveys
+us back to the days when their primitive weapons were in use. After
+an incitation to anger against the foe it bids the warriors "get
+rocks and tie them up in buckskins; make of them fierce and deadly
+battle-hammers, with which smite and kill your foes. Take the horns
+of the buck and sharpen them, and with them seek the hearts of your
+enemies with blows skilful and strong."
+
+Puchilowa sang for me the Wallapai song on the death of their chiefs.
+It is a weird, mournful melody, which, however, I have not yet had
+time and opportunity to transcribe from the graphophone. It says: "Our
+chief, our father, our friend, is dead. His voice is silent, his tread
+is silent. Come together, ye his friends, and cry about with sorrow.
+Burn up his body that his spirit may go to the world of spirits. Burn
+up his house that his spirit may not long to stay around. Burn up all
+his possessions that they may be with him in the spirit world. Then
+let no one to whom he belonged stay near the place where he died. Move
+away, that his spirit may feel nothing to keep him to the earth."
+
+Hence it will be seen that the Wallapai is naturally a believer in
+cremation. Indeed he still practises the burning of his dead, except
+where white influences are brought to bear. These influences are not
+altogether a perfect good. There is no harm in burning the dead, but,
+unfortunately, the general Indian belief is that the goods of the
+deceased, his horses, his guns, his clothes,--indeed, all his personal
+possessions, and the gifts of his friends,--should also be burned to
+accompany him to the spirit world. If this destruction of valuable
+property could be arrested without interfering with the corporeal
+cremation, it would be a good thing.
+
+The thanksgiving song for harvest, though purely Indian, is a much more
+cheerful melody. Puchilowa gave me the words, as well as sang the song
+in the graphophone, but he was unable to tell what the words meant.
+"The old Indians gave me this song long time ago. I sing it all 'a time
+at harvest. I no sapogi (understand) what it means."
+
+    "Ho si a ya ma,
+    In ya a sonk a k[=i]t a,
+    In ya va va vam
+    Ho si a ya ma
+    In ya ha sak a k[=i]t a,"
+
+etc., _ad infinitum_.
+
+There are three native policemen, engaged by the Indian department,
+among the Wallapais,--Puchilowa, (Jim Fielding), at Truxton;
+Su-jin�-i-mi (Indian Jack), at Kingman; and Wa-wa-ti�-chi-mi, at
+Chloride. Each receives ten dollars per month for his services. It was
+the former who acted as interpreter during my last visit.
+
+I had just finished making the photographs of Quasula and one or two
+others, when an old woman and her husband came in from the desert. As
+he sat waiting for me to photograph him, he took some prickly pears
+from his bundle and began to eat them. I had often seen tourists from
+the East fill their fingers with the almost invisible and countless
+spines of the prickly pear, so I asked At-e-e how he gathered them.
+Picking up a stick, he sharpened one end, thrust it into his fruit,
+and, as if it were still on the tree, chopped it off with his knife.
+Now, still holding it on the stick, he peeled it and then handed it
+to me to eat. It is a slightly sweet and acid fruit, dainty enough in
+flavor, but so crowded with annoying small seeds as not to pay for the
+trouble of separating them.
+
+Elsewhere I have described the method of making fire with the drill.
+While talking with Atee, to whom I had given some tobacco which he
+twisted into a cigarette, he suddenly asked me for a match. I said I
+would give him a boxful if he would make a fire without a match. In
+a minute he set to work. He borrowed the walking cane of Puchilowa,
+which had just the right kind of end to it, and then, getting a piece
+of softer, half-rotten but very dry wood, he bored a small hole in it.
+Now, taking the stick, he placed the end of it into the hole, and then,
+rubbing the stick between his hands, he made it revolve so rapidly that
+in a minute or less a slight smoke could be seen in the hole where the
+end of the stick was revolving. Stopping for just a moment, he got some
+dry punk and put it into the hole and around the end of the stick and
+began to twirl it again, at the same time gently blowing on the punk.
+In less time than it takes me to write it he had got a spark. This he
+blew gently until it became two, or three and more, and then with a
+few pieces of shredded cedar bark he picked up the sparks, blew them
+more and more until the bark was ignited, and in five minutes he had a
+good camp-fire.
+
+Mescal is one of the chief native foods of both Wallapais and
+Havasupais. They call it vi-yal. It is made in winter, when the plant
+is fullest of moisture. It is a species of cactus that is treated as
+follows: A sharp stick is thrust into the plant to see if it is soft
+and moist enough. Then the outer leaves are cut off until the white,
+pulpy, and fibrous masses inside are exposed. This is the part used. It
+is cooked in large pits, ten or more feet in diameter. A hole is dug in
+the ground, or better still, in a mass of rocky d�bris. Plenty of wood
+is laid in the hole, and this covered over with small pieces of rock
+upon which the material to be cooked is placed four or five feet high.
+This, in turn, is also covered with small stones, grass, and dirt to
+keep in the heat. The wood is then fired and allowed to burn for two or
+more days. Then the dirt and grass are taken off, and if the mass has
+cooked brown it is removed, piled upon flat rocks, and then pounded by
+the women into big flat sheets, three or four feet wide and twice as
+long. Exposure in the sun rapidly dries it, when it is folded up into
+two or three feet lengths, taken home, and stored for winter use.
+
+Sometimes the mescal is pounded and eaten raw, and again it is pounded,
+soaked in plenty of water, partially fermented, and the liquor used as
+a drink.
+
+The fruit of the tuna (a-te-e) is sometimes pounded and rolled into a
+large mass, dried, and put away for future use. Thus prepared it will
+keep for a long time, very often being brought out a year after, when
+the new crop is nearly ripe.
+
+Other natural vegetable foods of the Wallapais are a black grass seed
+(a-gua-va), white grass seed (i-eh-la), the acorn and the pinion nut
+(o-co-o).
+
+The shamans and others sometimes take the jimson-weed
+(smal-a-ga-to�-a), pound it up, soak it, and drink the decoction. It
+is a frightful drink, producing results worse than whiskey. For a time
+the debauchee sees visions and dreams dreams, then he becomes crazy
+and frantic, and then, exhausted, tosses in a quieter delirium until
+restored to his senses, to be nervously racked for days afterwards.
+The Havasupais are so bitter against its use that their children are
+brought up to regard it as one of the most dangerous and evil of plants.
+
+Until Miss Calfee, of the Indian Association, was sent to work among
+the Wallapais, they had so entirely neglected the art of basket weaving
+as to let it almost entirely die out amongst them. By her endeavors,
+however, it has been resuscitated, and now there are quite a number
+of fairly good Wallapai baskets made. The inordinate love of bright
+colors manifested by the average white tourist--note I say tourist,
+and not Indian--is so completely perverting the taste of the Wallapais
+as to render it almost impossible to buy a basket which contains only
+the primitive colors. These are mainly the white of the willow and the
+black of the martynia. A straw-color, a yellow, and a red are also
+native with them, the dyes being vegetable and mineral secured from
+plants, roots, and rocks close at hand. Some of the younger girls
+have set themselves to learn the art, and one of them is already most
+successful. She is a bright and cheerful maiden, and the basket she
+holds in her lap is of her own manufacture. The design is worked out
+in martynia. It represents the plateaus and valleys of her home, and
+the inverted pyramid is the tornado or cyclone. It is her prayer to
+Those Above to keep the cyclone in the centre of the plateaus so that
+no injury may be done to her parents' corn-fields, melon-patches, and
+peach-trees which are in the canyon depths.
+
+The Wallapais have had the same trouble about the white man seizing the
+best land on their reservation that most other tribes have been subject
+to. When the reserve was set apart by executive order a man named
+Spencer was living on land included therein, and he claimed two of the
+finest of the springs, one, that of Mattaweditita, being their most
+sacred of places. He was soon murdered, whether by Indians or whites I
+am unable to say, and no one occupied these springs until a man named
+W. F. Grounds, regardless of the executive order, took possession of,
+and claimed, Mattaweditita to the exclusion of the Wallapais. This he
+sold to a man named J. W. Munn. Later he and Munn had quarrels about
+it and both claimed it. Then the Indian Agent interfered, and, finding
+that the Indians had always claimed it as their own, that it was on
+their reserve, and that they actually wished to continue to cultivate
+it, he ordered both men to leave. Grounds had about seventy-five
+head of cattle and Munn had a garden. The latter vacated quietly,
+but Grounds brought back his cattle after they were removed. In the
+meantime the Indians had planted their gardens, and when the cattle
+came in their crops were speedily demolished. Again the cattle were
+removed and again brought back. About this time some one generously
+gave to the Indians, or left where they could be picked up, some
+melons or cucumbers or both, of which fourteen of the Wallapais living
+in Mattaweditita Canyon partook. Of the fourteen, thirteen sickened
+and died. Of course there was no way of fastening this dastardly and
+cowardly crime upon any one, but whites as well as Indians are pretty
+generally agreed as to who was its perpetrator.
+
+The few remaining Indians were now given wire to fence in the canyon,
+but the old animals of Grounds' herds pushed the wires down in their
+eagerness to get to and eat the Indians' wheat. The trails were now
+fenced, and this proved an effectual bar. Later this exemplary white
+man turned a band of saddle horses into an Indian's garden on the
+reservation for pasturage. This brought upon him an order of exclusion
+from the reservation and a command to entirely remove his stock within
+a year. Whether this has been done or not I am unable to say, although
+the Department at Washington confirmed the order and required that it
+be done.
+
+During all this squabbling it can well be imagined how the crops of the
+Indian suffers; but what must be his conception of white men, their
+government, and their justice?
+
+
+
+
+CHAPTER XII
+
+THE ADVENT OF THE WALLAPAIS
+
+
+In the days of the long ago, when the world was young, there emerged
+from Shi-p�-pu two gods, who had come from the underworld, named
+To-cho-pa and Ho-ko-ma-ta. When these brothers first stood upon the
+surface of the earth, they found it impossible to move around, as the
+sky was pressed down close to the ground. They decided that, as they
+wished to remain upon the earth, they must push the sky up into place.
+Accordingly, they pushed it up as high as they could with their hands,
+and then got long sticks and raised it still higher, after which they
+cut down trees and pushed it up higher still, and then, climbing the
+mountains, they forced it up to its present position, where it is out
+of reach of all human kind, and incapable of doing them any injury.
+
+While they were busy with their labors, another mythical hero appeared
+on the scene, on the north side of the Grand Canyon, not far from the
+canyon that is now known as Eldorado Canyon. Those were the "days of
+the old," when the animals had speech even as men, and in many things
+were wiser than men. The Coyote travelled much and knew many things,
+and he became the companion of this early-day man, and taught him of
+his wisdom. This gave the early man his name, Ka-that-a-ka-na-ve, which
+means "Told or Taught by the Coyote."
+
+[Illustration: A WALLAPAI, MAKING A MEAL ON THE FRUIT OF THE TUNA, OR
+PRICKLY PEAR.]
+
+[Illustration: WALLAPAI MAIDEN AND PRAYER BASKET.]
+
+For long they lived together, until the man began to grow lonesome.
+He no longer listened to the speech of the Coyote, and that made the
+animal sad. He wondered what could be done to bring comfort to his
+human friend, and at length suggested that he consult Those Above.
+Kathat-a-kanave was lonesome because there were none others of his kind
+to talk to. He longed for human beings, so, accepting the advice of the
+Coyote, he retired to where he could speak freely to Those Above of
+his longings and desires. He was listened to with attention, and there
+told that nothing was easier than that other men, with women, should
+be sent upon the earth. "Build a stone hawa--stone house--not far from
+Eldorado Canyon, and then go down to where the waters flow and cut from
+the banks a number of canes or sticks. Cut many, and of six kinds.
+Long thick sticks and long thin sticks; medium-sized thick sticks and
+medium-sized thin sticks; short thick sticks and short thin sticks. Lay
+these out carefully and evenly in the stone hawa, and when the darkest
+hour of the night comes, the Powers of the Above will change them into
+human beings. But, beware, lest any sound is made. No voice must speak,
+or the power will cease to work."
+
+Gladly Kathat-a-kanave returned to the stone house, and with a hearty
+good-will he cut many canes or sticks. He carried them to the house,
+and laid them out as he had been directed, all the time accompanied
+by the Coyote, who rejoiced to see his friend so cheerful and happy.
+Kathat-a-kanave told Coyote what was to occur, and Coyote rejoiced
+in the wonderful event that was about to take place. When all was
+ready Kathat-a-kanave was so wearied with his arduous labors that he
+retired to lie down and sleep, and bade Coyote watch and be especially
+mindful that no sound of any kind whatever issued from his lips.
+Coyote solemnly pledged himself to observe the commands,--he would
+not cease from watching, and not a sound should be uttered. Feeling
+secure in these promises, Kathat-a-kanave stretched out and was soon
+sound asleep. Carefully Coyote watched. Darker grew the night. No
+sound except the far-away twho! twho! of the owl disturbed the perfect
+stillness. Suddenly the sticks began to move. In the pitch blackness
+of the house interior, Coyote could not see the actual change, the
+sudden appearing of feet and legs and hands and arms and head, and the
+uprising of the sticks into perfect men and women, but in a few moments
+he had to stand aside, as a torrent of men, women, and children poured
+out of the doorway. Without a word, but thrilled even to the tip of
+his tail with delight, he examined men, women, youths, maidens, boys,
+girls, and found them all beautifully formed and physically perfect.
+Still they came through the door. Several times he found himself about
+to shout for joy, but managed to restrain his feelings. More came, and
+as they looked around them on the wonderful world to which they had
+come from nothingness, and expressed their astonishment (for they were
+able to speak from the first moment), Coyote became wild with joy and
+could resist the inward pressure no longer. He began to talk to the
+new people, and to laugh and dance and shout and bark and yelp, in the
+sheer exuberance of his delight. How happy he was!
+
+Then there came an ominous stillness. The movements from inside the
+house ceased; no more humans appeared at the doorway. Almost frozen
+with terror, Coyote realized what he had done. The charm had ceased.
+Those Above were angry at his disobedience to their commands.
+
+When Kathat-a-kanave awoke he was delighted to see the noble human
+beings Those Above had sent to him, but when he entered the hawa his
+delight was changed to anger. There were hundreds more sticks to
+which no life had been given. Infuriated, he turned upon Coyote and
+reproached him with bitter words for failing to observe his injunction,
+and then, with fierce anger, he kicked him and bade him begone! His
+tail between his legs, his head bowed, and with slinking demeanor,
+Coyote disappeared, and that is the reason all coyotes are now so
+cowardly, and never appear in the presence of mankind without skulking
+and fear.
+
+As soon as they had become a little used to being on the earth,
+Kathat-a-kanave called his people together and informed them that
+he must lead them to their future home. They came down Eldorado
+Canyon, and then crossed Hackataia (the Grand Canyon) and reached
+a small but picturesque canyon on the Wallapai reservation, called
+Mat-ta-wed-it-i-ta. This is their "Garden of Eden." Here a spring of
+water supplies nearly a hundred miners' inches of water, and there are
+about a hundred acres of good farming land, lying in such a position
+that it can well be irrigated from this spring. On the other side
+of the canyon is a cave about a hundred feet wide at its mouth, and
+perched fully half a thousand feet above the valley.
+
+Now Kathat-a-kanave disappears in some variants of the story, and
+Hokomata and Tochopa take his place at Mattaweditita. The latter is
+ever the hero. He gave the people seeds of corn, pumpkins, melons,
+beans, etc., and showed them how to plant and irrigate them. In the
+meantime they had been taught how to live on grass seeds, the fruit
+of the tuna (prickly pear), and mescal, and how to slay the deer,
+antelope, turkey, jack-rabbit, cottontail, and squirrel.
+
+When the crops came Tochopa counselled them not to eat any of
+the product except such as could be eaten without destroying the
+seeds,--the melons and pumpkins,--so that when planting time came they
+had an abundance. When the next harvest was ripe the crops were large,
+and after picking out the best for seeds, some were stored away in the
+cave as a reserve and the remainder eaten. As the years went on they
+increased in numbers and strength. Tochopa was ever their good friend
+and guide. He taught them how to dance and smoke and rattle when they
+became sick; he gave them _toholwa_--the sweat-house--to cure them
+of all evil; he taught the women how to make pottery, baskets, and
+blankets woven from the dressed skins of rabbits. The men he taught
+how to dress buckskin, and hunt and trap all kinds of animals good for
+food. Thus they came almost to worship him and be ever singing his
+praises. This made Hokomata angry. He went away and sulked for days at
+a time. In his solitude he evidently thought out a plan for wreaking
+his jealous fury upon Tochopa and those who were so fond of him. There
+was one family, the head of which was inclined to be quarrelsome, and
+Hokomata went and made special friends with him. He taught the children
+how to make pellets of clay, and put them on the end of sticks and then
+shoot them. Soon he showed them how to make a dart, then a bow and
+arrow, and later how to take the horn of a deer, put it in the fire
+until it was softened so that it could be moulded to a sharp point.
+This made a dangerous dagger. Finally he wrapped buckskin around a
+heavy stone, and put a handle to it, thus making a war-club; took a
+rock and made a battle-hammer of it; and still another, the edge of
+which he sharpened so that a battle-axe was provided. In the meantime
+he had been stealthily instilling into the hearts of his friends the
+feelings of hatred and jealousy that possessed him. He taught the
+children to shoot the mud pellets at the children of other families.
+He supplied the youths with slings, and bows and arrows, and soon
+stones and arrows were shot at unoffending workers. Protestations and
+quarrels ensued, the fathers and mothers of the hurt children being
+angry. Hokomata urged his friends to defend their children, and they
+took their clubs, battle-hammers and axes, and fell upon those who
+complained. Thus discord and hatred reigned, and soon the two sides
+were involved in petty war. Tochopa saw Hokomata's movements with
+horror and dread. He could not understand why he should do these
+terrible things. Yet when the people came to him with their complaints
+he felt he must sympathize with them. The trouble grew the greater
+the population became, until at last it was unbearable. Then Tochopa
+determined on stern measures. Stealthily he laid his plan before the
+heads of the families. Each was to leave the canyon, under the pretext
+of going hunting, gathering pinion nuts, grass seeds, or mescal, and go
+in different directions. Then at a certain time they were all to gather
+at a given spot, and there provide themselves with weapons. Everything
+was done as he had planned, the quarrellers--the Wha-jes--remaining
+behind with Hokomata. Then, one night, the whole band, well armed,
+returned stealthily to the canyon and fell upon the quarrellers. Many
+were slain outright, and all the remainder driven from the home they
+had cursed. Not one was allowed to remain. Thus the Wha-jes became
+a separate people. White men to-day call them Apaches, but they are
+really the Wha-jes, the descendants of the quarrelsome people the
+Wallapais drove out of Mattaweditita Canyon.
+
+Hokomata was furious. He was conquered, but led his people to settle
+not far away, and many times they returned to the canyon and endeavored
+to kill all they could. Thus warfare became common. The spear was
+invented,--a long stick with a sharpened point of flint. Sometimes
+the Wha-jes would come in large numbers, when many of the men were
+away hunting. Then all the attacked would flee to the cave before
+mentioned--which they still call Kathat-a-kanave's Nyu-wa (Cave
+House)--where they built an outer wall of fortification, and farther
+back still another. Several times the outer wall was stormed and taken,
+but never could the Wha-jes penetrate to the inner part of the cave, so
+to this day it is termed Wa-ha-vo,--the place that is impregnable.
+
+After many generations had passed, Hokomata saw it was no use keeping
+his people near the canyon; they could never capture it, and they had
+lost all desire to become again part of the original people, so he led
+them away to the southeast, beyond the San Francisco Mountains, down
+into what is now southern Arizona and New Mexico. Here they settled
+down somewhat and became the Apache race, though they are still
+Wha-jes--quarrellers.
+
+Left to themselves, the families in Mattaweditita increased rapidly,
+until soon there were too many to live in comfort. So Tochopa took
+most of them to Milkweed Canyon, and then he divided the separate
+families and allotted to each his own territory. To the Mohaves he
+gave the western region by the great river; the Paiutis he sent to the
+water springs and pockets of southern Nevada and Utah; the Navahoes
+went east and found the great desert region, where game was plentiful;
+and the Hopis, who were always afraid and timid, built houses like
+Kathat-a-kanave's fortress on the summit of high mountains or mesas.
+The Havasupais started to go with the Hopis, and they camped together
+one night in the depths of the canyon where the blue water flows to
+Hackataia--the Colorado. The following morning when they started to
+resume their journey a child began to cry. This was an omen that
+bade them remain, so that family stayed and became known as the
+Haha-vasu-pai, the people of the Blue Water. Most of the remaining
+families went into the Mountains of the Tall Pine, south of Kingman,
+and thus became known as the pai (people) of the walla (tall pines).
+Here they found plenty of food of all kinds and abundance of game. As
+they increased in numbers they spread out, some going to Milkweed,
+others to Diamond and Peach Springs Canyons, and wherever they could
+find food and water.
+
+Thus was the human race begun and the Wallapais established in their
+home.
+
+When I asked where the white race came from, old Leve-leve scratched
+his head for a moment and then declared that they were made from the
+left-over sticks in Kathat-a-kanave's house.
+
+But the Apaches, under Hokomata, would not leave the various peoples at
+peace. They warred upon them all the time. And that is why the Wallapai
+parents of a later day became accused of cruelty to their children.
+Scattered about, a few here and a few there, they were fit subjects
+for Apache attacks. A code of smoke signals, for warning, was adopted,
+but it was not always possible to prevent surprises. Sometimes the
+father of a family would go hunting and it would not be possible for
+the mother and children to go along. If she were attacked under such
+conditions, what could she do? If she tried to escape, hampered with
+her little ones, they would all be caught and she would have to submit
+to her captors and stand by and see them ruthlessly murdered. So she
+preferred to kill them herself, which she often did by strangling or
+suffocation. Then she might hope to reach the mountains and hide until
+the cover of night gave her an opportunity to escape. This explanation
+has actually been given to me as a statement of fact by some of the
+older women of the tribe.
+
+Sometimes when the Apaches would attempt a raid they would be
+checkmated, the tables turned, and they themselves captured. Then there
+were great rejoicings. A feast was invariably held, at which the scalps
+were exposed on a pole around which the dances were conducted in the
+light of immense fires.
+
+Of late years both Apaches and Wallapais have been taught to bury their
+enmity. Acting upon the suggestion of former agent Ewing, the Wallapai
+chiefs sent a messenger of peace and invitation to the Apache chiefs,
+asking them to come and visit the Wallapais during watermelon and green
+corn time, and be friends as the Great Father at Washington desires.
+Yet the Apaches, though the invitation has been several times repeated,
+have never come. They remember "the days of the years gone by,"--the
+days of murder, rapine, scalpings, and stealings of women. And they
+are afraid that poison, treachery, sudden death, torture perhaps, lurk
+behind the seeming friendliness. Revenge is sweet to an Indian, and the
+Apache cannot conceive that so great a conversion has taken place in
+the Wallapai heart as to lead him to forego his just revenge.
+
+[Illustration: SUSQUATAMI, WALLAPAI WAR CHIEF.]
+
+[Illustration: TUASULA, WALLAPAI CHIEF.]
+
+When first known to the white man they were found inhabiting the region
+they now occupy, including the Wallapai (sometimes spelled Hualapai),
+Yavapai, and Sacramento Valleys. Their chief mountain ranges were the
+Cerbab, Wallapai, Aquarius, and northern portion of Chemehuevi ranges.
+They roamed as far south as Bill Williams' Fork of the Colorado, and
+its branch, the Santa Maria. They then numbered about the same as they
+do now, between six and seven hundred.
+
+In Coues' translation of Garc�s' Diary Prof. F. W. Hodge gives other
+forms of spelling the name of the Wallapais, as follows: "Hah-w�l-coes,
+Haulapais, Ha-wol-la Pai, Ho-allo-pi, Hualpais, Hualapais, Hualipais,
+Hualopais, Hualp�itch, Hualpas, Hualpias, Huallapais, Hulapais,
+Hwalapai, Jagullapai (after Garc�s), Jaguyapay, Jaqualapai,
+Jaguallapai, Tiquillapai, Wallapais, Wil-ha-py-ah."
+
+These and the various names given to the Wallapais show the
+difficulties explorers encounter in endeavoring correctly to spell the
+names they hear. It should never be forgotten that the Amerinds of the
+Southwest speak with quite as great a latitude in pronunciation as is
+found in the wonderfully varied dialects of the English language. To
+make all these different pronunciations conform to a standard American
+method is one part of the grand work of the Geographical Board, a much
+abused but highly necessary public body.
+
+
+
+
+CHAPTER XIII
+
+THE PEOPLE OF THE BLUE WATER AND THEIR HOME
+
+
+Of no people of the Southwest, perhaps, has so much utter nonsense been
+written as of this interesting People of the Blue Water, the _pai_
+(people) of the _vasu_ (blue) _haha_ (water)--the Havasupais. As far as
+we know, Padre Garc�s was the first white man to visit them in their
+Cataract Canyon home, and he speaks of his visit in his interesting
+Diary translated and annotated by the lamented Elliott Coues shortly
+before his death.
+
+Captain Sitgreaves, Lieutenant Ives, Captain Palfrey, Major J. W.
+Powell, Lieut. F. H. Cushing, and others in turn visited them, but very
+little was either known or written about them when, over a dozen years
+ago, I was conducted to their marvellously picturesque home by Mr. W.
+W. Bass, the well-known guide of the Grand Canyon.
+
+The journey on that occasion was a remarkable one for me, as, though
+I was fairly well versed in the trails of the Grand Canyon (having
+then descended four of them), I had never seen such a trail as was the
+Topocobya Trail down which we descended late in the evening. Leaving
+our wagon, after sixteen miles' drive through the Kohonino Forest
+from Bass Camp, we packed food, blankets, and cameras on horses and
+burros, and, after two miles of travel in what in Western parlance is
+called a "draw," the real head of the trail was reached. We walked in
+the closing dusk of day to the edge of the precipice and looked off
+to where our guide told us we must shortly be travelling. Far below,
+almost a thousand feet, without the sign of a trail, it seemed as if
+he must be hoaxing us. Soon, however, as we followed him, we found
+ourselves on a rocky shelf, and then began the most stupendous series
+of zigzags I had ever been on. Back and forth we wended, our trail a
+mere scratch on the rocky slope, here descending rugged steps, where a
+misstep meant sure and awful death. Higher and higher the walls rose
+around us; darker and darker grew the night; more weird and awesome the
+wind and weather carved figures sculptured on the sides and summits
+of the walls, and still down we went. At last we reached a vast
+cavernous-like place where Topocobya Spring is located. A small flow of
+water comes from the solid rock, and there we watered our horses and
+filled up our canteens prior to advancing on our seemingly never-ending
+descent. At last we reached the level, and there, lighting a fire, made
+camp and rested before penetrating farther into the deep and mystic
+recesses of the Havasupais. Early in the morning we began the farther
+descent. Mile after mile we traversed, first riding on the dry bed
+of the winter stream, then entering the narrower walls formed by the
+erosion of centuries through first one stratum of rock, then another.
+Now we were riding on a narrow shelf, on one side of which was a high
+wall, and on the other a deep, narrow ravine, in the bottom of which
+the erosive forces have cut a number of holes,--small troughs or bath
+tubs in the sandstone, where during the rainy season pools of delicious
+water may be found. In a short time we were riding up or down literal
+stairways cut in the rock, or rounding "Cape Horns," where we held our
+breath at the dreadful consequences that would ensue were horse or man
+to slip. Entering Rattlesnake Canyon our whole course was on a shelving
+slope of rock, over which even experienced horses tread gingerly. At
+last we came to the bed of the main canyon, and then for five or six
+miles we journeyed on, in the sand or the gravelly wash, for the stream
+that flows through this narrow canyon in storm times has no other law
+than its own wilful force. To-day we ride in one place, to-morrow's
+storm changes everything. After numberless twinings and twistings,
+all of which, however, gave a persistent northwesterly direction to
+our travelling, we came in sight of a score or so of large and fine
+cottonwood trees, whose height far surpassed the smaller mesquite,
+cottonwood, and other trees that line much of the canyon's bed. These
+large trees told us our journey was practically at an end, for here
+begins the outpouring of the numberless springs that make the stream
+we can already hear rushing in its pebbly bed lower down. Without any
+premonition they spring out in large and small volume at the foot of
+some of these trees, and the Havasu--the Blue Water--is made. Every few
+yards adds to the water's volume, for more springs empty their flow
+into it. The first and only real buildings are the schoolhouse and the
+homes of the farmer and teachers, and then, at once, begin the small
+farms of the Havasupais.
+
+Stand on the slope here, where a mass of talus rises from the trail
+side, so that we can survey the whole of the picturesque scene. Note
+its setting! Towering walls of regularly laminated red sandstone,
+though the layers are of differing thicknesses, wind in and out, as
+if following the meandering course of the stream, and over this the
+perfect blue of the Arizona sky. These make the most marvellously
+picturesque dwelling-place of America. Even Acoma's mesa heights and
+Walpi's precipice-surrounded walls are not more picturesque, and when
+you add the charm of the verdure nourished by the sweet waters of the
+Havasu, the picture is complete in its unique attractiveness.
+
+Not even in the Green Emerald Isle, or the county of Devonshire, or
+the vineyards of France, is richer verdure to be found than fills up
+the open space between these great walls. Willows reveal the winding
+path of the Havasu, and everywhere else are the fields of the Indians.
+Patches of corn, watermelons, squash, canteloupes, beans, sunflowers,
+chili, onions, and alfalfa, with here and there peach, mesquite, and
+cottonwood trees, abound. As a rule these patches are protected and
+set off one from another by hedges of wattled willows or fences of
+rudely placed cottonwood poles. Through the fields trails meander in
+every direction, and they are also "cut up" by irrigating ditches. Some
+of the better irrigated fields are divided into small sections--like
+the squares of a checker-board--in order that the water may be more
+systematically distributed.
+
+The peaceful _hawas_ of the Havasupais nestle here and there among
+these verdant growths. Themselves covered with willows, it is often
+hard to distinguish them from the trees, were it not that at our
+approach small groups of men, women, and children, some clad in
+flaming red, others in all the colors of the rainbow, and some in even
+less than Mark Twain's descriptive smile, stand forth and reveal the
+dwelling-places. Now and again the curling line of bluish smoke of the
+camp-fire reveals the hawa, and we gladly avail ourselves of one or the
+other of these marks of identification to make ourselves more familiar
+with the real home of the Havasupais. After investigation we find there
+are several distinct types of houses, all simple and primitive, and yet
+each different from the other.
+
+Chickapanagie's summer home is a type of the simplest character. Two
+upright poles with forks at the top, standing about six feet high, are
+placed in line with each other fifteen feet apart. A cross-beam is
+placed on these uprights. Then a row of poles, about eight to nine feet
+in length, is sloped against the cross-beam. These are covered with
+willows, and there is the completed hawa.
+
+What queer dwelling-places men have, and ever have had, and possibly
+ever will have. At the Paris Exposition of 1889 one whole street was
+devoted to a history of inhabited dwellings. At one end were the
+earliest "homes" of the paleolithic age, caves and huts, followed
+by the Lake Dwellings and the wickiups, tepees, or tents of the
+present-day Indian, the latter being the same primitive structures the
+aborigines have ever used. The other end of the street was devoted to
+the domestic architecture of our own day, and there, in a few hours,
+one could study almost every known form of home structure. But who
+could ever reproduce some of the homes these Havasupais live in? Wicker
+huts in the open, and caves in the faces of solid sandstone walls two
+thousand feet and more in height, these in turn surmounted by domes and
+obelisks and towers and cupolas that no modern architect dare attempt
+to rival.
+
+These massive walls absorb the heat of the sun in summer time and thus
+keep the canyon intensely hot both night and day. The large flow of
+water and the dense growth of willows and other verdure keep the soil
+constantly moist, so there is a humidity in the atmosphere which, in
+hot weather, makes it very oppressive.
+
+This moisture renders the canyon cold in winter, although the
+thermometer never ranges very low. Snow falls but seldom, and then
+disappears almost as soon as it lights. In 1898 there was snow that
+stayed on the ground for several hours, but this was one of the
+severest winters they have had for many years.
+
+A hundred yards or so below where the springs commence to flow Wallapai
+Canyon enters from the left. It is similar in appearance to, though
+narrower than, Havasu (Cataract) Canyon, the walls being of red
+sandstone, the strata of which are as regular as if laid by masons. A
+few hundred yards beyond the junction of the two canyons a remarkable
+piece of Indian engineering is in evidence, showing how the Indians
+ascend from a lower to an upper platform. There is a drop here in
+the stratum of some twenty-five or thirty feet, and to overcome this
+obstacle the Havasupais built a cage with logs which they filled with
+stones, and then from this stretched rude logs up and across, to which
+other logs were fastened, thus making a fairly substantial bridge from
+the lower to the upper stratum over which their horses as well as
+themselves could safely pass. The trail from this point ascends through
+tortuous canyons a distance of seven miles to the territory occupied by
+the Wallapais.
+
+Just below the entrance to Wallapai Canyon a vast mass of talus has
+fallen, and two hundred yards farther down, the Cataract Canyon trail
+goes over a portion of this talus to avoid the creek, which has here
+crossed from the other side of the canyon and has become a rapidly
+flowing stream some two feet or more in depth. Attached to this talus
+is a large mass of solid concrete made of pebbles, rocks, and sand that
+have been washed down in the creek and made cohesive by the lime from
+the water. Here the canyon narrows again and the stupendous walls seem
+very near to the willow-fringed stream and the small fields. A few
+hundred feet farther it opens out again, and as one rides on the trail
+he gets exquisite views of the gray stone walls superposed on the red
+sandstones to the northwest. These gray and creamy sandstones, with
+their numerous and delicate tints and shades, afford most delightful
+contrasts to the glaring and monotonous red of the walls beneath.
+From this point we gain our first view of the so-called Havasupai
+stone gods, named by them "Hue-gli-i-wa," the story of which is told
+elsewhere.
+
+These rocky pillars with their supporting walls seem as if they were
+once a part of a great wall that entirely spanned the canyon, the
+towers being sentinel outlooks to guard from attack both above and
+below. The portion of the wall to the right, as one descends the
+canyon, has been washed away, but the tower-crowned mass to the left
+still preserves a broad sweep into the very heart of the canyon as if
+it would bar all further progress. Following the sweep of this curve
+and passing the wall immediately underneath the outermost of the two
+towers, we view from the trail which ascends a mass of talus at this
+point another widened-out part of the canyon, which seems entirely
+covered with willows, here and there overshadowed by a few straggling
+cottonwoods. This is where the ceremonial dances of the Havasupais
+take place.
+
+On the summit of the wall on the other side of the canyon from the
+Hue-gli-i-wa are two stone objects, one named Hue-a-pa-a, and the one
+farther down the canyon, Hue-pu-keh-i. These are great objects of
+reverence, for they represent the ancestors of the Havasupai race.
+Hue-a-pa-a--the man--has a child upon his back and two more by his
+side, and he is calling to his wife--Hue-pu-keh-i--to hurry along, as
+the baby is hungry and needs his dinner. The full breasts of the stone
+woman show that she is a nursing mother.
+
+Slightly below these stone figures, and on the right-hand side of the
+canyon, is the old fort, where in the days of fighting the Havasupais
+were wont to retire when attacked. The fort is impregnable on three
+sides, being precipitous, and on the fourth is accessible only up a
+narrow trail, which is guarded by piles of rocks which are ready to be
+tumbled, even by a woman, upon the heads of foes who attempt to ascend.
+The fortifications and stones for defence still remain, but it is many
+years since they were used for their original purposes.
+
+One's mind becomes very active as he looks upon this tribe of Indians
+and thinks of their traditions, history, and life. So far, their almost
+entirely isolated condition has been their preservation, although, sad
+to say, much of their earlier contact with our civilization was not of
+the best character.
+
+Even in this land of our boasted Christianity it is true that the
+strong prey upon the weak. The domination of physical force is giving
+way to the domination of mental force, but which is the greater evil?
+Why should the man born with a mental advantage over his fellows
+exercise that advantage any more than the man born with a physical
+advantage? We have not quite ceased to worship the Sullivans,
+the Corbetts, and the Fitzsimmonses, and, where we have, we have
+transferred our worship to the intellectually strong, many of whom are
+no more worthy our homage than the prize fighters. So now it is the
+intellectually strong who prey upon the intellectually weak, and, as in
+the physical conflict, it is inevitable that the weak "go to the wall."
+In simple cunning the Havasupai Indian may be our superior, but in deep
+craft he is "out of the field." His bow and arrow tipped with obsidian
+or flint pitted against our repeating rifle; his rolling of heavy rocks
+opposed to our Gatling guns; his mule and burro against our iron horse;
+and his pine torch against our electric light,--all demonstrate him to
+be in his intellectual minority, or at an intellectual disadvantage. He
+makes a fine figure in our romances, but I sadly fear that the knell of
+his doom has sounded, and that a few generations hence he will be no
+more.
+
+[Illustration: HAVASUPAI FORTRESS AND HUE-GLI-I-WA, OR ROCK FIGURES.]
+
+Wallapai and Havasu Canyons, far more than the Grand Canyon, meet
+the popular idea as to what a canyon is. Their walls are narrow and
+precipitous, and one staying in their depths must be content with a
+late sunrise and an early sunset. Just above the rude bridge before
+described are several natural reservoirs of water. Here the canyon is
+not more than from one hundred and fifty to two hundred and fifty feet
+wide. This close proximity of the walls, which fairly overshadow one,
+compels one to feel his insignificance far more than when he stands in
+the wider and more comprehensive vastness of the Grand Canyon.
+
+From leading Havasupais I learn that many years ago the various tribes
+of this region were at war one with another, until finally a treaty
+of peace was entered into and boundaries defined. The Paiutis were
+to remain in Nevada and Utah and not cross the Colorado River, the
+Wallapais had their region to the west of Havasu Canyon, the Mohaves,
+Hopis, Pimas, Apaches, Navahoes, Chimehuevis, and the rest their
+prescribed limits, over which they were not to go without permission
+from the chiefs into whose territory they wished to pass. And,
+generally speaking, this treaty has been observed.
+
+Of the exquisitely beautiful waterfalls that give the commonly accepted
+name to Havasu Canyon, viz., Cataract Canyon, I have not space here to
+treat. I have already somewhat fully described them in my book on the
+Grand Canyon.
+
+
+
+
+CHAPTER XIV
+
+THE HAVASUPAIS AND THEIR LEGENDS
+
+
+In almost every case one finds a variety of differing legends related
+by the Indians of any tribe upon the same subject. As the Wallapais
+and Havasupais are cousins, one would naturally expect their legends
+to have some things in common. How much this is so will be seen by a
+comparison of the following story with that of the Wallapai Origin
+Legend.
+
+       *       *       *       *       *
+
+"The two gods of the universe," said O-dig-i-ni-ni�-a, the relator of
+the mythic law of the Havasupais, "are Tochopa and Hokomata. Tochopa
+he heap good. Hokomata heap han-a-to-op�-o-gi--heap bad all same white
+man's devil. Him Hokomata make big row with Tochopa, and he say he
+drown the world.
+
+"Tochopa was full of sadness at the news. He had one daughter whom he
+devotedly loved, and from her he had hoped would descend the whole
+human race for whom the world had been made. If Hokomata persisted in
+his wicked determination she must be saved at all hazard. So, working
+day and night, he speedily prepared the trunk of a pinion tree by
+hollowing it out from one end. In this hollow tree he placed food and
+other necessaries, and also made a lookout window. Then he brought
+his daughter, and telling her she must go into this tree and there be
+sealed up, he took a sad farewell of her, closed up the end of the
+tree, and then sat down to await the destruction of the world. It was
+not long before the floods began to descend. Not rain, but cataracts,
+rivers, deluges came, making more noise than a thousand Hack-a-tai-as
+(Colorado River) and covering all the earth with water. The pinion
+log floated, and in safety lay Pu-keh-eh, while the waters surged
+higher and higher and covered the tops of Hue-han-a-patch-a (the San
+Franciscos), Hue-ga-w[=oo]l-a (Williams Mountain), and all the other
+mountains of the world.
+
+"But the waters of heaven could not always be pouring down, and soon
+after they ceased, the flood upon the earth found a way to rush
+into the sea. And as it dashed down it cut through the rocks of the
+plateaus and made the deep Chic-a-mi-mi (canyon) of the Colorado River
+(Hack-a-tai-a). Soon all the water was gone.
+
+"Then Pu-keh-eh found her log no longer floating, and she peeped out
+of the window Tochopa had placed in her boat, and, though it was misty
+and almost dark, she could see in the dim distance the great mountains
+of the San Francisco range. And near by was the canyon of the Little
+Colorado, and to the north was Hack-a-tai-a, and to the west was the
+canyon of the Havasu.
+
+"The flood had lasted so long that she had grown to be a woman, and,
+seeing the water gone, she came out and began to make pottery and
+baskets as her father long ago had taught her. But she was a woman. And
+what is a woman without a child in her arms or nursing at her breasts?
+How she longed to be a mother! But where was a father for her child?
+Alas! there was no man in the whole universe!
+
+[Illustration: CHICKAPANAGIE'S WIFE, A HAVASUPAI, PARCHING CORN IN
+BASKET.]
+
+[Illustration: A WALLAPAI WOMAN POUNDING ACORNS.]
+
+"Day after day longings for maternity filled her heart, until,
+one morning,--glorious happy morning for Pu-keh-eh and the Havasu
+race,--the darkness began to disappear, and in the far-away east
+soft and new brightness appeared. It was the triumphant Sun coming
+to conquer the long night and bring light into the world. Nearer and
+nearer he came, and at last, as he peeped over the far-away mesa
+summits, Pu-keh-eh arose and thanked Tochopa, for here, at last, was a
+father for her child. She conceived, and in the fulness of time bore a
+son, whom she delighted in and called In-ya�-a--the son of the Sun.
+
+"But as the days rolled on she again felt the longings for maternity.
+By this time she had wandered far to the west and had entered the
+beautiful canyon of the Havasu, where deep down between the rocks
+were several grand and glorious waterfalls, and one of these,
+Wa-ha-hath-peek-ha-ha, she determined should be the father of her
+second child.
+
+"When it was born it was a girl, and to this day all the girls of the
+Havasupai are 'daughters of the water.'
+
+"As these two children grew up they married, and thus became the
+progenitors of the human race. First the Havasupais were born, then the
+Apaches, then the Wallapais, then the Hopis, then the Paiutis, then the
+Navahoes.
+
+"And Tochopa told them all where they should live. The Havasupais and
+the Apaches were to dwell in Havasu Canyon, the former on one side of
+the Havasu (blue water), and the latter on the other side, and occupy
+the territory as far east as the Little Colorado and south to the San
+Francisco Mountains. The Wallapais were to roam in the country west of
+Havasu Canyon, and the Hopis and Navahoes east of the Little Colorado,
+and the Paiutis north of the big Colorado.
+
+"And there in Havasu Canyon, above their dancing-place, he carved on
+the summit of the walls figures of Pu-keh-eh and A-pa-a to remind them
+from whom they were descended. Here for a long time Havasupais and
+Apaches lived together in peace, but one day an Apache man saw a most
+beautiful Havasu woman, and he fell in love with her, and he went to
+his home and prayed and longed and ate his heart out for this woman who
+was the wife of another. He called upon Hokomata, the bad god, to help
+him, and Hokomata, always glad to foment trouble, told him to pay no
+attention to the restrictions placed upon him by Tochopa, but to cross
+the Havasu, kill the woman's husband, and steal her for his own wife.
+
+"The Apache heeded this evil counsel and did so.
+
+"When the Havasupais discovered the wrong that had been done them,
+and the great disgrace this Apache had brought upon the tribe, they
+counselled together, and determined to drive out the Apaches from their
+canyon home. No longer should they be brothers. They bade the Apaches
+be gone, and when they refused, fell upon them and drove them out. Up
+the rocks near Hue-gli-i-wa the Apaches climbed, and to this day the
+marks of their footsteps may be seen. They were driven far away to the
+south and commanded never to come north of the San Francisco Mountains.
+Hence, though originally they were brothers, there has ever since been
+war between the people of the Havasu and the Apaches.
+
+"Then, to remind them of the sure punishment that comes to evil-doers,
+Tochopa carved the great stone figures of the Apache man and the
+Havasupai squaw so that they could be seen from above and below,
+and there to this day the Hue-gli-i-wa remain, as a warning against
+unlawful love and its dire consequences."
+
+Here is another story told by a shaman of the Havasupais of the origin
+of the race. It is interesting and instructive to note the points of
+similarity and difference.
+
+"In the days of long ago a man and a woman (Hokomata and Pukeheh
+Panowa) lived here on the earth. By and by a son was born to them, whom
+they named Tochopa. As he grew up to manhood Pukeheh Panowa fell in
+love with him and wished to marry him, but he instinctively shrank from
+such incestuous intercourse. The woman grew angry as he repelled her,
+and she made a number of frogs which brought large volumes of water.
+Soon all the country began to be flooded with water, and Hokomata found
+out what was the matter. He then took Tochopa and a girl and placed
+them in the trunk of a pinion tree, sealed it up, and sent them afloat
+on the waters. He stored the tree with corn, peaches, pumpkins, and
+other food, so they would not be hungry, and for many long days the
+tree floated hither and thither on the face of the waters. Soon the
+waters began to subside, and the tree grounded near to where the Little
+Colorado now is. When Tochopa found the tree was no longer floating he
+knocked on the side, and Hokomata heard him and came and let him out.
+As he stepped on the ground he saw Huehanapatcha (the San Francisco
+Mountains), Huegadawiza (Red Butte), Huegaw[=oo]la (Williams Mountain),
+and he said: 'I know these mountains. This is not far from my country.'
+And the water ran down the Hack-a-tha-eh-la (the salty stream, or
+the Little Colorado) and made Hack-a-tai-a (the Grand Canyon of the
+Colorado). Here he and his wife lived until she gave birth to the son
+and daughter as before related."
+
+The way the Wallapai became a separate people is thus related by the
+Havasupais:
+
+"A long time ago the animals were all the same as Indians, and the
+Indians as the animals. The Coyote he lived here in Havasu Canyon. One
+time he go away for a long time and he catch 'em a good squaw, and by
+and bye he have a little boy.
+
+"The little boy grew up to be a man, and he went up on top (out of
+the canyon, upon the higher plateaus), and there he found two squaw.
+It heap cold on top, and he get two squaw to keep him warm when he go
+to sleep. Then he came back to Havasu, and when his papa (the Coyote)
+saw his two squaws he said: 'I take this one. One squaw enough for
+you.' But the boy was angry and said one squaw was not enough. 'When I
+lie down to sleep I heap cold. Squaw she heap warm. Two squaw keep me
+warm.' The Coyote told his son not to talk; he must be content with one
+squaw and go to sleep. And the squaw was proud that the Coyote had made
+her his wife, and she began to taunt the boy, and when he replied she
+asked the Coyote to tell his boy not to talk. And the Coyote was mad
+and spoke angrily to his boy.
+
+"When he awoke in the morning his son was gone. And ten sleeps passed
+by and still he did not come back, so the Coyote tracked him up
+Wallapai Canyon, and went a long, long way. He reached the hilltop and
+still he did not find his son. At last, a long, long way off he saw
+him, and he changed him into a mountain sheep. Then a lot more mountain
+sheep came and ran with the Coyote's son, and the Coyote could not tell
+which of the band was his boy. He looked and looked, but it was all in
+vain. He tried to change his boy back again, so that he would no longer
+be a mountain sheep, but, as he could not tell which was his boy, his
+efforts were in vain, and he had to go back to Havasu alone.
+
+"For a long time the boy remained as a mountain sheep, until the horns
+had grown large upon his head. Then he changed himself back to a man,
+and he found his squaw there, waiting for him, and that is why, to this
+day, the Wallapai is to the Havasupai the A-mu-u or mountain sheep."
+
+       *       *       *       *       *
+
+The origin of the Hopis is thus related by the Havasupais:
+
+"Long time ago two men were born near Mooney Falls. They were twins,
+yet one was big man, and the other a little big. They came up into this
+part of the canyon (where the Havasupais now live). It was no good in
+those days. There was no water and it was 'heap hot.' The little big
+man he say: 'I no like 'em stay here. Let us go hunt 'em good place
+to live where we catch plenty water, plenty corn.' So they left the
+canyon and climbed out where the Hopi trail now is. Here they stayed
+in the forest some time, hunting and making buckskin. After they had
+got a large bundle of buckskins dressed, they put them on their backs
+and began to walk on to seek the country of lots of water, where plenty
+of corn would grow. But it was hot weather and the load was heavy, and
+they soon grew so very tired that the smaller brother began to cry.
+As they walked on he cried more and more, until when they came to the
+hilltop looking down to the Little Colorado River, he said: 'I cannot
+go any farther. I am going to lie down here and go to sleep.' So they
+both went to sleep, and when they woke up the big brother said: 'Where
+you go? You no walk long way. You heap tired.'
+
+"And the little brother answered: 'I no like go farther. I go back
+Havasu. I catch 'em water there.'
+
+"'All right!' replied the big brother, 'I no like Havasu. I go hunt
+water and plant corn and watermelons and sunflowers. You go back to
+Havasu.'
+
+"And he gave him a little bit of corn, and that explains why the
+Havasupais can grow only a small amount of corn in their canyon, though
+it is exceedingly sweet and delicious.
+
+"But the big brother went on and found the places now occupied by the
+Hopi, and he settled there. And as he had taken lots of corn with him
+and he planted it, that explains" (to the Havasupai mind) "why the Hopi
+has so much corn.
+
+"And the smaller brother found water when he got back to Havasu, and
+he planted his corn, and cared for it, and went and hunted and caught
+the deer and made buckskin. Then he found a squaw who made baskets, and
+helped him make mescal, and they stopped there all the time.
+
+"The Hopi brother learned to make blankets, but no buckskin, so when he
+wants buckskin he has to come to his smaller brother in Havasu Canyon."
+
+       *       *       *       *       *
+
+In the early days the Havasupais were undoubtedly cliff-dwellers,
+for in a score or more places in their canyons are houses in the
+cliffs--some of them inaccessible--which their traditions say were once
+occupied by certain families, the names of which are still remembered.
+All throughout the Grand Canyon region, too, from the Little Colorado
+River to Havasu Canyon, their cliff-dwellings, and smaller cliff
+"corn-houses" and mescal pits, are to be found. Indeed, the Havasupais
+built all the trails that are now being claimed as the work of white
+men into the heart of the Grand Canyon. The Tanner-French trail, the
+Red Canyon trail, the old Hance trail, the Grand View, Bright Angel,
+and Mystic Spring trails, are all old Indian trails. Not only are the
+cliff-dwellings and mescal pits proof of this, but the Havasupais can
+tell the families to whom they originally belonged and to whom the
+rights in them have descended. These rights they rigidly adhere to. It
+is the white man who knows no law as far as the Indian is concerned,
+and little by little the aborigine has lost springs, water-pockets, and
+trails, and is regarded and treated as an unwelcome visitor.
+
+[Illustration: HAVASUPAI MOTHER AND CHILD.]
+
+[Illustration: A FAMILY GROUP OF HAVASUPAIS.]
+
+By this it must not be inferred that the Indians built the trails as
+white men build. In the main their trails were rude paths such as the
+mountain sheep might make, but in every case they had one of these rude
+pathways down into the canyon somewhere near to where the modern trails
+are now located. At the Bright Angel this path was changed when white
+engineers took hold of it, and at Mystic Spring Mr. Bass had built an
+entirely new trail, down a different slope, long before he discovered
+the Indian trail. Both unite near two great natural rock-cisterns, and
+then deviate below, the Indian trail zigzagging to the left, while Mr.
+Bass engineered a new trail of easy grade on the talus to the right.
+
+Some of the Havasupais are returning to the cliff-dwelling style of
+homes. My friend Wa-lu-tha-ma is forsaking his wood and brush "hawas,"
+and constructing a house under the cliffs, where, as he quaintly puts
+it, he can "keep dry when much rain comes."
+
+It seems to me a reasonable supposition that it was from the frequency
+of the occurrence of these corn-houses in the walls of Havasu
+(Cataract) Canyon, with the occasional appearance of a few of the
+larger houses used as dwellings by the Havasupais, that the absurd and
+romantic yarns had their origin that fifteen, or less, years ago, were
+current in Arizona and elsewhere about this interesting people. The
+cowboys, miners, prospectors, and others, who accidentally stumbled
+upon the upper entrance to the Havasu Canyon, and wandered down its
+meandering course for ten or forty miles, even to the village of
+the simple Havasupais, returned to civilization and propagated and
+circulated stories that out-Munchausened Munchausen. They said these
+people were cliff-dwellers, living at the present day in the walls of
+the canyon; they were of powerful physical presence, and possessed
+great endurance. Their fields and gardens were wonderful, and their
+peach orchards surpassed those of most civilized cultivation, and they
+held in slavery a lesser people, dwarfs or pigmies, doubtless, who
+were cliff-dwellers like themselves, and whom they compelled by great
+cruelty to perform the most arduous labors.
+
+Others, having heard these stories, but whose spirit of adventure
+took them no farther than the "rim" of the canyon, claimed to have
+looked into the village and side canyons, and there seen the truth of
+these stories demonstrated. They had seen the pigmies and the gigantic
+Havasupais, had heard the harsh yells of the latter at the former, and
+had seen the frantic endeavors of the little people to obey the stern
+behests of their masters.
+
+All these yarns are explained by the fact that the distance of view
+dimmed the vision; the pigmies were boys driving the burros or horses,
+yelling and shouting as Havasupai boys delight to do, the voices
+magnified fifty-fold by the echoing walls of the canyon, while the
+parents moved around attending to their own business, or looked on and
+occasionally helped by a shout of encouragement or suggestion.
+
+
+
+
+CHAPTER XV
+
+THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS
+
+
+From the cradle to the grave the life of a Havasupai is practically an
+out-of-door life. Their hawas--even the best of them--are partially
+exposed and open, and in the summer hawas there is no pretence at what
+among civilized peoples is essential privacy.
+
+The games of the Havasupai children seem very few. I have seen only
+three. Of the first importance is shinny, or, as they call it,
+_tha-se-vi'-ga_. The goals are _go-ji-ga'_, the ball, _ta-ma-na'-da_,
+and the playing stick _ta-so-vig'-a_. The boys enter into this with the
+zest one would expect of such a time-honored game, yet, such is their
+general indifference to prolonged effort, they do not play it very
+often.
+
+An easier game, but generally left to the girls, is,
+_hui-ta-qui'-chi-ka to-ho'-bi-ga_, which I have fully described in my
+book on the Grand Canyon.
+
+The third game is stolen bodily from the Navahoes, except the name,
+which with the Havasupais is _T[=o]d-wi-ga_. It is the Nan-zosh, and is
+elsewhere fully described in these pages.
+
+Such a paucity of games is indicative of low mental power, lack of
+imagination and invention, and results in, or perhaps _from_ a slow,
+heavy mental temperament. There is no comparison between the children
+of the same ages of the Havasupais and the Navahoes or Hopis. And yet,
+when they enter school, some of the Havasupais learn with a rapidity
+equal to that of these other children.
+
+It seems strange to find a people whose children have no equivalent for
+dolls; nothing specifically to care for. They are capricious in their
+treatment of their domestic animals, cats and dogs, sometimes petting
+them to excess, and then lifting the yelping or squalling creatures
+by the legs, twisting these members over their backs, or otherwise
+torturing them.
+
+The boys and the girls, as well as the men and women, are expert horse
+riders. Every family has its horses, and the children ride from their
+earliest years. Even as I write I catch glimpses now and then of a
+red-shawled girl on horseback and hear the hard strike of the horse's
+hoofs as he dashes along at break-neck speed along the trail near the
+hawa of my host. All ride astride, and are as fearless in ascending and
+descending the steep trails that give access and egress to their canyon
+home as the wildest and most expert of the Rough Riders.
+
+One of their great sports and gala times is when visiting
+Indians--Navahoes, Hopis, or Wallapais--come with fleet horses and
+races are arranged for. While they have no "Derby Day," they have
+days on which half the personal property of the village is pledged
+on the success of certain horses. They are inveterate gamblers; and
+blankets, buckskins, saddles, bridles, Navaho jewelry, horses, burros,
+and everything "gambleable" are risked on the outcome. And what an
+exciting scene an Indian horserace is, and how picturesque! There is
+not so much difference after all in human nature, when one penetrates
+below the surface. The reserved Englishman, the excitable Italian,
+the vivacious Frenchman, and the so-called stupid and stolid native
+aboriginal American exhibit exactly the same traits of character under
+the excitement of a horserace. But in Havasu Canyon the conditions are
+quite different from Ascot, Doncaster, or Newmarket. Here are bucks
+dressed in the breech-clout and excitement, and women gesticulating
+and waving their si-dram�-as (our large flaming red or other "loud"
+colored bandannas, fastened over the shoulders and across the breast).
+Some suppress their excitement, others jabber like monkeys, and as the
+horses come to the starting-point there is just as much talking and din
+as after the start is made. One distinct feature is that many horses
+are raced without riders. They seem to understand, and when the signal
+to "let go" is given they dart off at full speed, just as if riders
+were on their backs urging them forward. Compared with our finely bred,
+beautifully chiselled horses, such as one sees, or used to see, in
+Lucky Baldwin's or the late Senator Stanford's stables, what ragged,
+scrawny, wretched creatures these are; and yet when they run how they
+surprise you, how those ugly limbs seem to limber up, and those sleepy
+eyes gain fire!
+
+Gambling at these races is carried to an extraordinary extent. Men,
+women, and children alike gamble all they possess, or even hope to
+possess. This gambling spirit has grown wonderfully in the past few
+years, for, during the Kohot Navaho's lifetime he constantly used his
+powerful influence to discourage it.
+
+Gambling, unfortunately, is not confined merely to horse-racing. All
+the afternoon, as I have sat at my work, a group of eight women, some
+young, some middle-aged, and one old, have gambled without cessation
+for five solid hours. Two young mothers had their babies--surely not
+more than two to three months old--and the youngest of the women was
+one of these mothers, and she could not have been more than eighteen
+years of age. Girls gamble at _Hui-ta-qui-chi-ka_ for safety-pins,
+and boys for knives and the like, so that now it is a vice which has
+affected every individual of the tribe.
+
+The Havasupai children are expert ball tossers. With three or four
+small melons they rival the conjurers and jugglers of our vaudeville
+shows in feats of dexterity, keeping three or more balls in the air at
+the same time.
+
+Boys and girls alike run around in the fiercest rain, their feet and
+legs wet and the few clothes they have on absolutely soaked. The idea
+of changing them has never seemed to enter their primitive minds, and
+without care, without a fire, unless he chooses to build one, the
+youngster gets along as best he may. It is a case of the weaker going
+to the wall, for here only the strong can survive.
+
+There is very little attempt on the part of their parents to control
+them. They are generally allowed to do as they choose. I have often
+seen a little girl take a cigarette from between her father's lips,
+give it a few puffs, and return it, he all the while either indifferent
+to or unconscious of the act.
+
+The close proximity of Havasu Creek and its large ponds or reservoirs,
+made by the irrigation dams, naturally suggests that they are swimmers.
+Observation confirms this. From earliest childhood they are expert
+swimmers, boys and girls alike learning the art often before they can
+walk. I have seen mere babies placed in the creek and ditches by their
+parents and older brothers, and one can scarcely say they are taught
+to paddle, for it seems to come instinctively. There is not a child in
+the village who cannot swim and dive expertly, and there is no greater
+fun than to expend a dozen nickels by throwing them into one of the
+reservoirs and having the children dive for them. Sometimes they can
+be induced to bring the coins up in their teeth, even picking them in
+that manner from the sandy bed of the reservoir. They are as expert
+swimmers as the children of the South Seas. No Kanaka going out to meet
+an incoming steamer could ride the billows more daringly than the boys
+and girls of the Havasu swim in the rapid currents of their little
+stream. I have been with them to-day for a couple of hours. The boys
+dived into deep water and rose and fell like loons. I amused myself
+by throwing a stone into ten or more feet of water, and four or five
+of the boys would dive for it and get it almost as quickly as I could
+throw it. It was no sooner in than it was out again. One of the little
+girls, a sister of one of the boys, stood watching the sport. She
+became so interested that, suddenly, without removing her calico dress,
+she jumped into the deep place and enjoyed the fun with the rest.
+
+Then, a Havasupai man, riding a burro, brought the animal down into
+the stream where it was shallow and had a gravelly bed. For an hour he
+and the boys amused themselves by swimming back and forth through the
+deep pool, and every now and again one or another would jump on the
+creature's back and, hanging on, overbalance him, or make him turn a
+somersault. The burro bore it all good-naturedly and seemed to object
+very little to the fun: the only time he showed decided inappreciation
+was when the Indians got him down into deep water and forced his head
+under for too long a time.
+
+A little later on a horse was brought, who entered into the sport as
+if he were used to it. He swam back and forth and took to the water as
+willingly as a child takes candy. The boys hung on to his mane, got on
+his back, his neck, or hung on to his tail, and, to all seeming, it was
+all the same to him.
+
+Though they are so fond of the water, the Havasupais cannot be called
+in some respects a cleanly people. Far from it. Though they take the
+sweat bath almost as a religious rite[7] and their skin is thus kept
+clean, there is another kind of cleanliness in which they are very
+remiss. It would be unreasonable to expect that people living in the
+exposed wicker huts of the Havasupais could approach anywhere near the
+ordinary white man's standard of cleanliness. But certainly they might
+have a higher standard than they do. Lice swarm in the heads of the
+children and most of the women. On the other hand, all the younger men
+are particular to be cleanly in this regard, and dress their hair with
+skill and neatness. Bed-bugs abound in Havasu Canyon as in no other
+place on earth. They swarm everywhere, and are absolutely found in
+clusters in the sand, under the old bark of decayed trees, and in every
+conceivable and inconceivable lodging-place. The warm sand and the
+seductive moisture that obtains during the major part of the year must
+be especially conducive to their breeding, for they are ubiquitous.
+Yet, strange to say, I have never known of an instance where a bed-bug
+has been brought out of the canyon by a visitor. Though I have been
+with the Havasupais scores of times I never detected one of these
+vermin either in my clothing or bedding. The breed seems to be peculiar
+to the warm, moist air of the canyon and to be unable to live away from
+it, for which we give hearty thanks.
+
+[7] See "In and Around the Grand Canyon."
+
+Now and again scorpions may be found, and, after a rain, I have seen
+a score of hundred-legged worms (perfectly harmless) rolled up on the
+trail between the village and Bridal Veil Falls.
+
+Rattlesnakes are not common anywhere in those portions of the canyon
+much visited by the Havasupais, but now and then one may be found on
+the trails or basking in the sun on the rocks near by. Elsewhere in
+this canyon and its many greater or lesser tributaries they are common,
+and the Indians can find any quantity if they are sent for them. In all
+my years of wandering to and fro, though, I have not seen a half-dozen
+rattlesnakes in Havasu Canyon.
+
+Other pests are mosquitoes, gnats, and a small black fly which, in
+certain seasons, persistently lodges in the eye, causing considerable
+annoyance, and sometimes distress and pain. There are not many
+mosquitoes, though at times they are troublesome enough to satisfy one
+for their scarcity.
+
+Many of the women are expert basket makers, and in my book on Indian
+Basketry I have fully explained their methods of work and the charming
+nature of their designs. The Havasu Canyon is a basket maker's
+paradise, for the stream is lined for miles with willows suitable for
+this work.
+
+The process of making strands or splints of the willows is a very
+simple and primitive one. Here as I sit writing (Sept. 14, 1901),
+Chickapanagie's squaw has a lot of willow shoots before her. Taking
+hold of one end of the splint in her teeth, she pulls away the cuticle
+with her fingers. These alone are her tools, and it is astonishing the
+rapidity and regularity with which the process is accomplished.
+
+As soon as a girl can frame her fingers to the work of basket making
+she is required to begin. It is very interesting to watch the small
+children in their endeavors to make the rougher baskets, and then, as
+they grow in skill, try the finer work. Pul-a-gas�-a-a is not more than
+eight years of age, and yet a basket--k�-�--she brought to me was one
+of her own make, and it now occupies a place in my collection. The work
+is irregular and crude, but shows skill, and if the child has patience
+to stick to it, in time she will become one of the most accomplished
+basket makers of the tribe.
+
+As soon as possible after attaining puberty the Havasupai girls marry,
+generally between the ages of thirteen and fourteen. The parents
+themselves urge these early marriages. Whether they fear the loss of
+virtue in their daughters from evil white men, or the degenerate young
+men of their own tribe, I do not know, but several parents have told
+me that the sooner their girls marry, after they are marriageable, the
+better pleased they are.
+
+Marriage is generally arranged by purchase. When a young man sets
+his affections upon any particular girl, he contrives to show his
+preference for her, and, as soon as he finds that his attentions are
+agreeable, he visits his fair one's father or nearest male relative,
+and without parley begins to bargain for her as he would for a horse
+or any other commodity. The standard price for a wife is ten to twenty
+dollars, and where a trade cannot be made with a pony or blanket, the
+money itself is offered. The bargaining completed, there are no further
+preliminaries or ceremony, except that, three weeks or so before the
+wedding, the bridegroom takes up his residence in the hawa of the
+bride's parents. He is treated as one of the family, and at night
+rolls himself up in his blanket and sleeps alongside his prospective
+kinsfolk on the floor of the domicile. At the end of three weeks, if
+the contracting young folks are satisfied that their dispositions are
+harmonious, and if the marriage settlement is satisfactory, the wedding
+takes place. The groom takes his bride, the old folk take the medium
+of purchase, and the company laughs and banters the young husband and
+wife. The man takes the woman to his hawa, and the announcement of
+their marriage is made by the fact that they are living together and
+have assumed marital relationship.
+
+Sometimes an obdurate father or mother will refuse to sell a daughter,
+and thus expresses disapprobation of the suggested match. Occasionally,
+as among more civilized people, the young couple mournfully, but
+dutifully, acquiesce in the decision of the older people, but, more
+often--even, also, as white young people do--they rebel, and take the
+decision into their own hands by eloping and living together. This ends
+the matter. The ethics of the tribe are such that cohabitation once
+entered upon, the parents have no authority to declare the marriage
+void. And, as a further penalty for his obdurate obstinacy, the father
+loses the ten dollars or its equivalent he might have had by being
+kind and complaisant to the desires of the young couple.
+
+The Havasupais are polygamists, and believe in having as many wives as
+they can buy and support. At the time of his death Kohot Navaho had
+three wives living with him, and I personally know of two others that
+he had discarded on account of old age. When Hotouta, his oldest son,
+was living, his mother was a thrust-out member of Navaho's household.
+She was almost blind and decrepit, and Navaho with a wave of his hand
+and ten words had dismissed her from his bed and board. Hotouta had a
+tender heart and used to speak very bitterly about the injustice of
+this custom which allowed an old and helpless wife thus mercilessly to
+be discarded.
+
+Shortly before Navaho's death his oldest wife evidently "ruled the
+roost," and it certainly must have been by other means than her
+physical beauty. And yet she was vain of her good looks, for, when I
+made her husband's photograph, she became my strong ally in persuading
+him to sit before the camera, on condition that I would make a
+"sun-picture" of her own beautiful physiognomy and enchanting _tout
+ensemble_. When I made the photograph, she secured her petticoats
+between her legs in such a manner as to make them appear like rude
+trousers, and when I commented upon the unfeminine appearance and asked
+her to spread out her skirts in orthodox style, she boxed my ears with
+a manner at once decisive, haughty, and jocular, and bade me proceed as
+she was or not at all. The second wife was a meek kind of a creature,
+who seemed to be entirely under the dominion of wife number one; but
+the youngest wife, a buxom woman of twenty-three or four summers,
+evidently knew how to hold her own, for she once or twice refused to
+obey wife number one, though she readily obeyed the same request when
+given by Navaho personally. This woman is now married to my old host,
+Waluthama.
+
+Marriage with a white man is unknown among the Havasupais, and unlawful
+cohabitation with one is punishable by death.
+
+The question of marrying is becoming a more serious one with the
+Havasupais each year. While occasionally a man will marry a Wallapai
+squaw, there is a strong sentiment against marriage outside of the
+tribe. Yet the number of the tribe is so small, and intermarriage has
+so long been carried on between them, that it is no uncommon thing for
+a young man or woman to be debarred from choice in marriage. At the
+present time G[=oo]-fwho's son can marry but one girl in the whole
+tribe without violating their own laws of consanguinity, about which no
+people are more particular.
+
+The present Head Chief--Kohot--of the tribe is Man-a-ka-cha, a heavily
+built man, who is popular with the younger element. But he suffers much
+in comparison with the former Kohot, Navaho, who died in 1898.
+
+Kohot Navaho's was a strong face, marked and furrowed with bearing the
+cares of his little nation. A firm chin, powerful nose, gentle mouth,
+courageous forehead, eyes which were once fiery as well as piercing,
+but of late years had little of their primitive fire,--these gave a
+key to his character, in which firmness, courage, bravery, and gentle
+tenderness were commingled. His whole demeanor was of dignity and
+pride. No European sovereign in the days of despotic power could have
+worn the "air" of a monarch more regally than Navaho. But it was real
+with him. His kingship was within himself as well as in the affection
+of his people.
+
+[Illustration: WALUTHANCA'S DAUGHTER, WITH ESUWA, GOING FOR WATER.]
+
+[Illustration: LANOMAN'S WIFE. A HAVASUPAI.]
+
+As might be expected with their powerful physical development, the men
+are great wrestlers, and often may be seen indulging in friendly, but
+none the less hard and exhausting bouts, where Havasupai methods of
+cross-buttocking and other "throws" are tested to the utmost. One of
+the former teachers was an expert wrestler,--learned doubtless among
+the Sioux, with whom he used to live as a United States teacher,--and
+one secret of the influence he had over the Havasupais was his ability
+to "down" them in a wrestling match. Time and again he had given their
+best men great "falls," and the more he threw, the more they respected
+and obeyed him.
+
+As runners and trailers they almost equal the Mohaves, Apaches, and
+Hopis, though, on the desert, their endurance is not so great as that
+of these two desert tribes. As canyon climbers, however, they surpass
+either of them. The climbing muscles, by life-long and constant
+practice, are remarkably developed, and they run up and down the long,
+wearisome, steep trails of canyons in a manner to excite the envy of
+a college athlete, and the astonishment of one who has, but a short
+time before, laboriously and tediously essayed a brief trip in which
+ascending or descending a steep trail was an essential feature.
+
+As riders they are skilful and full of endurance, but they are neither
+as graceful nor as daring as the Navahoes.
+
+Men and women both dress the buckskins for which the Havasupai is so
+famous. Amole root is macerated and beaten up and down in a bowl of
+water until a good lather and suds are produced. Then the operator
+takes a mouthful of the liquid and squirts it over the skin, which he
+manipulates and softens, rubs, scrubs, and pulls with his fingers and
+feet, moistening it again and again as occasion requires. Wild catskins
+are treated in the same way.
+
+From this excellent buckskin the men make moccasins for themselves and
+their women. The first time I saw Kohot Navaho he was sitting naked,
+upon a blanket outside his hawa, his three wives near by, they cutting
+and preparing peaches for drying, he busily engaged making a pair of
+moccasins. The sole is of two or three thicknesses of heavy rawhide, to
+which the uppers of buckskin are deftly sewn, with strings of catgut or
+deer intestines, the holes being made by a bone awl.
+
+Every summer trading-parties of both Hopis and Navahoes come down to
+the village, bringing blankets, ponies, pottery, and the like, for
+exchange. In 1898 there were three separate bands of Navahoes and two
+of Hopis. Trading is a serious process. Laws of barter or sale are
+first made, before the traders open their packs, and all the people are
+expected to abide by these loosely promulgated laws without question.
+Then the hawa of the Havasupai host is turned into a store. Poles are
+suspended in every possible direction on which to show off the blankets
+to best advantage. A crowd of chattering men and women stand outside,
+or, now and again, come inside, during the whole day, and at night-time
+the men who have done business come in, squat on the ground, and spend
+the hours in smoking, tale-telling, and gossip.
+
+There is difficulty in the Havasupai mind at trading for more than one
+thing at a time. If you wish to buy six articles from the same Indian,
+you cannot pay a lump sum for the six. Each one must be traded and paid
+for separately.
+
+In most things there is no fixed standard of price. Fictitious values
+are placed upon articles of no value whatever, but to which the Indian
+mind has attached singular virtue and importance. On the other hand
+baskets, which require days to manufacture, taking no account of the
+time and arduous labor expended in gathering the materials, dyes, etc.,
+for that purpose, are sold at varying prices, but nearly always far too
+low to begin to compensate them for the efforts expended.
+
+Yet they are keen traders in their way. "What can I get out of him?"
+is the normal attitude of mind, and the price is made to correspond to
+what the seller imagines is the ability of your pocket.
+
+In dealing with them, I adopted the plan years ago, as a fixed rule,
+from which I seldom deviate, to state a figure I will give for things
+offered to me, and that sum, no more, no less, is what I will pay. They
+soon learn this, and, though at times it seems to be a disadvantage, it
+gains the confidence of the Indian and he will the more readily trade
+with me.
+
+I once excited the hearty laughter and some scorn of the Havasupais
+by buying a lot of old baskets, blankets, etc., that they had long
+deemed of no value. I was seeking their older styles of work and
+urged them to bring me "any old trash" they had discarded. The usual
+crowd assembled around my camp, and, as each specimen of dilapidation
+was half-shamefacedly revealed a shout of laughter arose, directed
+partially at the would-be seller for her temerity in supposing that
+such rubbish could ever find a purchaser, and partially at myself for
+being so foolish as to want to carry it away. But I obtained some fine
+specimens, though much worn, of the workmanship I desired, so could
+afford to be very complaisant at the derision I aroused.
+
+The Havasupai is one of the most jolly, frolicsome, and light-hearted
+of mortals. With his stomach full he has no cares, and he goes into fun
+with a zest and energy that are pleasing. He is fond beyond measure of
+practical jokes,--when he is not the victim,--and cares very little who
+suffers so long as he can obtain fun. Consequently if one meets with a
+misfortune, especially a laughable one, he need expect little, if any,
+sympathy in Havasu Canyon.
+
+They are a singular mixture of frankness and cunning, of honor
+and deception, of truth and frankness, of reliability and
+untrustworthiness. They will as deliberately and coolly lie to a white
+man about anything and everything--if it suits their purpose--as they
+will tell the truth. Ask a man his name--an insult, by the way--and he
+will lie to you, even though you are a good friend; as, for instance,
+when, after being the guest of "Supai Charley" for several days, I
+quietly and without seeming intent asked him his name, which I knew
+to be Wa-lu-tha-ma, that I might send him some gifts I had promised.
+For a few moments he hesitated, and then said "Qu-ar-ri"--a Wallapai
+name that has no relation to the Havasus whatever. Sinyela was full of
+deception, and yet, when a friend told him he might catch one of his
+horses and ride it so far, and we reached that point and I suggested to
+him that he take the pony forward and leave it at the designated spot
+on his return, he would not listen to it for a moment.
+
+They are petty thieves, but years of experience have taught me that
+they could not be persuaded to engage in larceny on a grander scale.
+One of my first experiences in this line was to have some little
+thing taken from my camp many years ago (I forget now what it was).
+Immediately I sent for Hotouta, and told him the article must be
+returned. In a few hours the boy thief (now a hang-dog looking buck)
+came and brought back the article.
+
+On my last visit, coffee and candy were taken from my sacks at
+Wa-lu-tha-ma�s hawa, and three necklaces which I had taken as presents
+for some of the children. I spoke angrily to my host of his negligence
+to protect my goods when they were in his care, and, as for the
+necklaces, said if they were not returned by morning I should complain
+to the agent, and have the thief discovered and punished. Long before
+sunrise in the morning the necklaces were returned.
+
+There is a good deal of craft about some of them. For a long time
+Captain Jim and a few others had wished to have a road or trail made
+around Hue-gli-i-wa that would make it less dangerous, and add much
+to the comfort of the people, who lived both above and below this
+spot, when they wished to visit each other. For years nothing was
+done. But when, this year, he took the matter up again, he did it in a
+round-about way that won success. He urged that an invitation be sent
+to the leading horsemen of the Wallapais to bring their best horses and
+come and run races with them. The Wallapais accepted the invitation.
+Now was Captain Jim's opportunity for the display of his finesse. He
+casually suggested to some of the most ardent racers that the way to
+beat the Wallapais was to make a race-track just the same as the white
+men did, and, when it was completed, train their horses to run on it
+until they were so familiar with it that, when the Wallapais came, they
+would be able to take all the advantages this additional knowledge
+would give. The suggestion worked like a charm. It was Tom Sawyer's
+woodpile over again. The young men waited on the Kohot, Manakacha, and
+asked permission to cut a road a mile long through the middle portion
+of the canyon. The only place where this could be done was just where
+Captain Jim desired the road. He was appointed to see that the work
+was properly done, and the first few days of my visit were enlivened
+by the echoing roars of the powder explosions that were set off. When
+I went down to the lower part of the village it was over the new and
+completed road, a full mile in length, and well cut out and graded.
+Such a consummation was devoutly to be wished, and while races are not
+an unmixed good, one could tolerate them the easier for the Havasupais
+if they would always be the means of accomplishing such desirable ends.
+
+The Havasupais are far from being dull and stupid, as casual observers
+suppose. They can see the point of things as quickly as some of their
+white neighbors. For instance; I have elsewhere, in my Grand Canyon
+book, told how Silver, Hotouta's fine horse, was given to Mr. Bass.
+This horse has always been an object of envy to some of the young men
+of the tribe. Mr. Bass also bought from Sinyela a red mule of some of
+my exciting experiences. Having once had possession of this mule was in
+itself an overpowering temptation to those Indians, who, in the days
+of Sinyela's ownership, had been permitted to ride it. Consequently
+Mr. Bass was often annoyed by finding, on his return from an absence
+of a few days, that Silver and the mule, one or both, had been taken
+from the pasture and ridden by the Indians. When he completed his
+trail across the river and finally established the ferry that bears
+his name--the only ferry, by the way, across the Grand Canyon, and the
+only one on the Colorado River between Lee's Ferry and the one below
+the mouth of the canyons--he decided to swim Silver and the mule across
+the river and keep them for use on the north side. When this was done
+Chickapanagie was present. With a twinkle in his eye he said: "Bass
+heap sopogie (understand). Havasupai no ride 'em Silvern, and Red Mule
+no more."
+
+There is wide diversity in the attitude different members of the tribe
+hold towards the whites. Some are friendly, others openly hostile
+and ugly, while others merely receive strangers on sufferance as a
+necessary evil, useful for the purchase of baskets and such other
+things as they may have to dispose of.
+
+Manakacha was elected to his kohot-ship because the majority of the men
+were in favor of keeping out the whites from Havasu Canyon, and he was
+ever averse to the white man.
+
+Those, however, who are friendly, are good and true friends, as those
+who knew Hotouta, Spotty, and others who are gone can testify.
+
+Spotty was a genial, kindly soul, with whom I had various dealings.
+He was intelligent and reliable in his intercourse with me, though a
+medicine-man and ready to dispense charms, incantations, and native
+medicines on the slightest pecuniary provocation. On one of my early
+trips to Havasu I negligently overlooked taking a sufficient supply
+of extra films. What an idea! To start on such a trip and forget one's
+camera rolls. There were about thirty exposures left on my film and I
+was sure I should need two hundred and fifty. Indeed, long before I had
+reached the Havasupai village all the roll was exhausted, and no more
+pictures could be taken.
+
+I was disgusted with my own want of forethought, and generally
+disgruntled, when lo! on sight of Spotty the idea occurred as if by
+inspiration: "Why not send Spotty for it?" No sooner suggested mentally
+than I broached the subject. The round trip was a good fifty-five to
+sixty miles, and much of the road up Havasu Canyon, and I must have the
+roll within twenty-four hours. Spotty's eye was on the main chance, and
+he at once expressed his willingness to go provided there was "enough
+in it." "How much you give me?" he inquired. I considered for a while,
+and then with a Pecksniffian air of benignant charity offered him "two
+dollar!" "Al lite, I go! Maybe so I go quick you catch 'em two dollars
+and a half?" he asked. I studied over it awhile before committing
+myself, and then queried "When you start, Spotty?" Looking up towards
+hue-a-pa-a (the man image) on the upper rim of the near canyon wall,
+he pointed. "I go when you see 'em _ha-ma-si-gu-va�-te_ (the evening
+star)."
+
+"When you come back?"
+
+"I come back next day all same time you see 'em _ha-la'-ha_ (the moon).
+Maybe so I come back sooner you see 'em, you give me two dollar half?"
+
+A twenty-four hours' ride on horseback--nearly sixty miles--through
+a solitary country where his only company would be coyotes, mountain
+lions, and other wild animals, and a large portion of it ridden
+in the dark night, for two dollars, with a bonus of fifty cents if
+the trip was made within twenty-four hours--it was not extravagant
+pay, so I cheerfully acceded to his request for the bonus. But now
+came the difficulty of fully explaining to Spotty what I wanted, and
+where he could find it. The tent at Bass Camp was divided into five
+compartments,--two small rooms with canvas walls on either side of a
+long room which ran through the centre of the tent, its entire width.
+Making a plan of the tent on the ground, so, and giving him the compass
+points, I showed that my "all same white man's basket made of leather,"
+viz., my valise, was in the northeast corner of the southwest room. The
+film was in the valise, but I also needed my ruby lamp, so I deemed it
+best for him to bring valise and lamp, which latter was separate. Off
+he went cheerfully and merrily, and two hours before the moon rose he
+was back at the camp with valise and lamp safe and secure. He received
+his bonus and we were both happy.
+
+[Illustration]
+
+Like all other Indians, they used to have an abnormal dread of the
+camera.
+
+One of my Havasupai friends, U-math-ka, thus stated his reasons for
+refusing to be photographed. With graphic gesture of horror and dread
+he said: "If you make my picture I die pretty soon. I look at the Sun.
+He get heap hot. I no breathe. I lie down. I die!" When I assured him
+no possible injury could result, he yielded to my urgent entreaties
+so far as to consent to allow me to make his sun-picture, on the sole
+condition, however, that I did not ask him to look at the camera, or
+to cease talking (he was relating some Havasupai myths at the time).
+His condition was what I desired, for it enabled me to secure the
+accompanying natural and life-like photograph.
+
+In speech the Havasupai tongue is not very musical or agreeable. The
+voices of men and women are soft and sweet, as a rule, and either when
+singing their rude aboriginal songs or those that they have been taught
+at school, they show a natural appreciation of tone that is not usual
+or common. In a sentence the last syllable of the last word is often
+a third higher than the rest of the word. This gives a singularly
+emphatic effect.
+
+The voices of the men are not unpleasant, though generally they are
+thrown too high--head tones--to be agreeable; and as conversation
+increases they often allow their voices to rise to an almost querulous
+note. There is a good deal of the chant about it of a half-musical
+nature.
+
+The women's voices are usually sweet and musical, but the language
+itself does not lend itself to the display of vocal sweetness. It is
+not a "liquid" language. It is full of crooks and twists, gutturals
+and harsh labials, and seems to be ground out in angles with a
+machine-like regularity. In some cases, the women, having imitated
+the querulous tone of some of the men, have developed a harshness
+that is disagreeable. The rapidity with which they learn new words
+is remarkable. Lanoman, one of the present policemen, asked me the
+English of a number of words, and all during the day I heard him
+repeating them over to himself, and seldom would he need correction.
+
+The dress commonly worn by the women consists of a short skirt and
+waist, made of colored calico, and a _si-dram'-a_, which may be
+described as a rude shawl, two corners of which are tied obliquely
+across the chest. When at work this is often slung over one side of
+the body so that one arm is free. Among the Havasupais the si-dram-a
+that is most desired and sought after is one made of four large bandana
+handkerchiefs, with red as the choice of colors.
+
+The men, when I first visited them, seldom wore anything more than the
+breech-clout except in cold weather, but as school influences began to
+permeate the village, blue overalls and the cast-off trousers and other
+clothing of the white man were donned, until now it is a rare sight
+to see a man clothed in any other than the ordinary fashion, though
+the influence of the outside Indians is seen in the Spanish "cut" of
+all home-made garments. Moccasins are the common foot-gear, though
+occasionally a man or woman may be found wearing "civilized" shoes.
+
+Fish, pork, chicken, all kinds of birds and eggs, are tabooed as food
+by the Havasupais, but they eat rats, deer, antelope, rabbit, prairie
+dog, and mountain sheep. They are especially fond of beef, and horse
+and mule meat, no matter how the animals come to their death, are
+esteemed luxuries. They will even eat lizards and lice.
+
+The prickly pear and the fruit of the amole, or hosh-kon, are much
+favored when ripe. The latter is roasted in the coals until the
+outside is completely blackened. A hole is made in this carbonized
+surface to let out the steam, and, when cold, the fruit is eaten as
+a great delicacy. I have often eaten and enjoyed it, though it has a
+sickish-sweet vegetable taste that at first is somewhat unpleasant. The
+pinion nut, sunflower and squash seeds are also regarded as delicacies.
+Practice has made the Havasupais dexterous in eating these husk-covered
+seeds. The novice finds it a wearisome task to hull them, but the
+expert throws a handful of seeds into his mouth, cracks the shells,
+and by skilful manipulation eats the nuts on one side of his mouth and
+expels the shells on the other. When I can do this I shall make a meal
+on pinion nuts, as they are of exquisitely sweet and delicious flavor.
+
+Sunflower seeds, squash seeds, and a variety of wild grass seeds
+and corn are parched by the women by placing them in saucer-shaped
+baskets--or k�-�s�--with hot ashes, and then tossing them up and down
+and to and fro until sufficiently cooked. The seeds are then scooped
+out with the fingers, and ground on a slab of basaltic rock, by rubbing
+one stone over the other. On the occasion of one of my visits, when I
+was the guest of Chickapanagie, I made the accompanying photograph of
+his wife as she thus parched corn in a basket. It was the placing of
+a covering of clay inside the k�-�, to prevent its burning, that led
+Frank Cushing to the belief that here was the explanation of the origin
+of pottery.[8]
+
+[8] See chapter "Basketry the Mother of Pottery," in "Indian Basketry,"
+by George Wharton James.
+
+Green squash is cooked after being hacked into pieces in an apparently
+reckless but most effective manner. With the squash in one hand,
+the woman takes a large butcher knife in the other and strikes
+indifferently at the squash, turning it around and at different angles
+the while. In a few moments chips, as it were, begin to fall into
+the cooking pot, and after the exterior is cut and hacked in every
+direction the cook begins to slice it into the pot. When well cooked,
+it is eaten without any other improvement than a little salt.
+
+Corn and beans are plentiful with them, and both are as delicious and
+tender as any I have ever tasted elsewhere.
+
+Mescal is one of their chief foods. It is made by them exactly as the
+Wallapais make it. That fibrous portion of the plant that cannot be
+treated in this manner is boiled, and the drink therefrom, when fresh,
+is a sickish-sweet liquid, that, however, might soon become agreeable.
+This liquid is of a dark brown color, and when boiled for a long time
+becomes a species of thin molasses.
+
+The Havasupais know no process of fermentation so far as I have been
+able to learn, and the elders of the people long objected to the coming
+of the white man because one of the bad things he brought to the Indian
+was whiskey and other intoxicants.
+
+Quail and ducks abound in various parts of the Havasu Canyon region.
+Even to this day many of the latter are shot, for sale to the white
+man, with the arrow instead of the gun. The Havasupais claim that the
+arrow is far less liable to scare away the flock than is the loud
+report of a gun, so they keep up their practice with the antiquated bow
+and arrow, and some of them show wonderful skill in their use. I have
+often placed a ten-cent piece in a notched stick and enjoyed watching
+the young men as they fired their arrows at it at a distance of fifty
+paces. Their skill was such that on one occasion I lost a dollar thus
+within half an hour.
+
+At one time in February I found the canyon alive with quail, the
+whirring of whose wings met us on every hand as we rode along from hawa
+to hawa.
+
+I am told there is no fish in Havasu Creek above Mooney Falls, but
+from the base of this fall on to the river both large and small fish
+are abundant. I rather doubt this, as on the occasion of my attempt to
+reach Beaver Falls down the course of the creek from Mooney Falls I saw
+no fish, nor signs of any.
+
+One of the Havasupais tells me that mountain sheep may be seen on the
+northern rim of the Grand Canyon in small bands. When the snow is deep
+upon the Buckskin Mountains and the Kaibab Plateau they descend to
+the more temperate regions of the canyon where grass may be found in
+plenty, and then the Paiuti and Paieed Indians kill them, drying the
+flesh for later use. This they do regardless of a territorial law,
+which forbids even an Indian killing mountain sheep at any time. The
+Indian regards his as a prior right, existing long before there was any
+territorial legislature, and he acts accordingly.
+
+Mountain lions, wildcats, lynxes, coyotes, badgers, deer, and antelope,
+with an occasional mountain sheep and bear, are the larger quarry of
+the Havasupai hunters. The deer and antelope they find in the open
+grassy glades of the forests on the canyon rim and reaching towards
+the desert. The other game is generally found in the recesses of the
+canyons or on the slopes of the far-away mountains of Hue-han-a-patch-a
+(the San Franciscos), Hue-ga-wool-a (Williams Mountain), or
+Hue-ga-da-wi-za (Red Butte).
+
+Some of the skins are dressed with the hair on and are used for
+clothing, as sleeping mats, or are sold to the travellers at the trains
+or traded at the stores on the railway. But many of the better skins
+are carefully tanned and dressed and converted into buckskins, as
+before stated.
+
+This, indeed, is one of their staple articles of trade, good buckskins
+fetching as high as five dollars and even ten dollars cash. I have
+several times seen a blanket for which I had offered eight dollars or
+ten dollars readily exchanged for a simple buckskin, and it is not an
+unusual occurrence to note a trade where a fair Navaho pony is given
+for a large and well-dressed skin.
+
+The outside Indians that the Havasupais are familiar with are the
+friendly Wallapais, whom they call their cousins, the Hopis and the
+Navahoes. They have often had wars with the hated Mohaves, Apaches, and
+Paiutis. The Chemhuevis, Pimas, and Maricopas are their distant, little
+known, but accepted friends. Far-away Zuni is Si-u, and still farther
+Acoma is Ac-o-ca-va, and though intercourse with the people of these
+villages is rare, it has always been friendly.
+
+For the grazing and watering of their horses and other stock each head
+of a family has a certain region allotted to him, over the boundaries
+of which he may not allow his stock to wander, except when removing
+them or by special permission. Manakacha, the head Kohot, takes the
+range formerly owned or controlled by Captain Navaho, the late Kohot,
+viz., the region of Black Tanks. Rock Jones (the chief medicine-man)
+has Topocobya Canyon and the plateau above as far as the other side
+of the Grand Canyon towards the Mystic Spring Trail, where begins the
+territory of Vesna, Captain Burro, and Chickapanagie. This includes
+the south banks of the Grand Canyon towards the Little Colorado River
+and including the Mystic Spring, the Bright Angel, the Grand View,
+Hance's old and the Red Canyon Trails, in the neighborhood of which,
+for centuries, the Havasupais have been descending. Indeed, it was
+the Havasupais who made the "Indian Gardens" that are so charming a
+feature of the Bright Angel Trail. Sinyela has the upper part of Havasu
+Canyon reaching to Bass's camp at the Caves, named by the Havasupais
+Wai-a-mel. Uta and Waluthama have the lower portion of Havasu Canyon,
+around to the head of Beaver Canyon and all the territory on the south
+side as far as Hack-a-tai-a--the Colorado River.
+
+Thus there are no disputes arising over the wrongful pasturage of
+stock, as each Indian regards himself as bound by the strictest ties
+of honor not to deviate from these established and long-observed
+boundaries.
+
+As I have before stated, the Havasupais at one time owned the whole
+of the Kohonino Forest region and also the trails into Hack-a-tai-a
+(the Grand Canyon). From time immemorial they have hunted from Havasu
+(Cataract) Canyon to the Little Colorado, and, of course, have had
+access to the water pockets, or rock tanks, in which rain water
+accumulates all along this dry and springless region. In talking
+with one of the Indians recently he asked me if the Great Father
+at Washington could do nothing for him and his people so that they
+might still continue to use the water pockets of their ancestral
+hunting-ground. He said, "You sabe Ha-ha-poo-ha (Rain Tank) and
+Ha-wai-i-tha-qual-ga (Rowe's Well) and Ha-ga-tha-wa-di-a (the water
+hole near Hance's Camp) and Ha-ha-i-ga-sa-jul-ga (Red Horse Tank),
+Havasupai use these water holes when him go hunt deer and antelope.
+Now white man him come and say, 'D-- you, you get away. I've got no
+water for any blanked Indian.' We no catch 'em water, we no go hunt,
+and we no go hunt we no catch 'em deer and antelope and jack rabbit,
+and by-em-by our squaws and boys and gels go heap hungry. Maybe so you
+see 'em Great Father at Washington and you tell him, and ask him what
+Havasupai do."
+
+
+
+
+CHAPTER XVI
+
+THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS
+
+
+The Havasupais do not occupy a high place in the scale of religious
+life. They are very different from the Hopis and Navahoes. They have
+few ceremonies, few prayers, and few ideas connected with the world of
+spirits. If evil comes upon them they seek to propitiate the power that
+caused it. They dance and pray. But there is no system, no recurrence
+of elaborate ceremonials year after year. Indeed, the only regular
+dance that I have personally seen is that of the annual harvest, and
+that is occasionally omitted. The Sick Dance, as its name implies, is
+for the purpose of healing the sick.
+
+On the second night of my first visit to the Havasupais my companions
+and I were invited by Hotouta to accompany him to one of these harvest
+thanksgiving dances. It was a wild and fantastic scene. Gathered
+together in a circular enclosure, the fence made of willow poles bound
+together with withes of the same tree, were between one hundred and
+two hundred Indians of both sexes in any and all manner of dress and
+undress. Three or four bonfires added to the weirdness by throwing
+peculiar lights and shadows upon the countenances of those present. At
+times there was a silence which became almost solemn in its intensity,
+and then talking and chattering broke out again, as if the sound of
+their own voices helped, in some measure, to relieve the painfulness
+of the solemnity of this not-very-welcome religious ceremonial. I was
+actually gazing upon the preparations in progress for the sacred peach
+dance. One by one the notables of the tribe were pointed out to me.
+There stood Kohot Navaho in proud solitariness, eyeing the preparations
+with a moodiness which became his serious and taciturn nature. Not a
+thing of importance passed his eye. His keen powers of observation
+took in the frivolity of certain young Havasupai belles as well as the
+actions of the Chemehuevi Indian who was to be director of the music
+of this religious festival. By his side stood his second son, who, in
+gentle and mellifluous speech was talking to those with whom he came in
+contact. Hotouta, the second chief, was by my side, acting as guide,
+chaperon, and instructor in the mysteries. Here was his daughter, a
+fine buxom lass of sixteen summers, with merry, laughing eyes, saucy
+lips, thick black hair, cut with the usual deep fringe on her forehead,
+and a voice that would have been the fortune of an American girl who
+desired a place on the operatic stage. Yonder stood Ha-a-pat-cha, a
+fine athletic fellow with muscles of steel and a chest like that of an
+ox, whose only costume was the gee-string. He marched to and fro as if
+consciously proud of his fine figure, came up at a call from Hotouta
+and seemed to be highly pleased with his introduction to us, although
+there was an air of condescension in his handshake which suggested that
+I was the honored person. Perhaps I was! _Quien sabe?_
+
+Near by stood Mr. Bass and a special commissioner sent by the United
+States Indian Department to report on the condition of the Havasupais,
+and seek to gain their consent to send their children to the Indian
+school at Fort Mohave.
+
+I was too tired that night to stay long. So after an hour's
+watching I returned to Hotouta's hawa, stretched myself out on the
+sand--_outside_--in my blankets, and was soothed to sleep by the
+monotonous chant of the dancers.
+
+Next day, in a burst of frolicsomeness I exclaimed to my friend, who
+was commonly called Tom by the whites:
+
+"Hotouta, why you no let me dance, all same Havasupai?"
+
+It never entered my comprehension that Tom would regard the remark with
+serious attention, hence my astonishment can better be imagined than
+described when thoughtfully he turned to me and said:
+
+"Maybe so! Me no know! Maybe so Havasupai no like 'em you dance. Maybe
+so they all same like 'em! I see pretty soon."
+
+"Pretty soon" he came back with a cheery "All right! Navaho say you
+dance. Havasupai like 'em you!"
+
+Here was a fine predicament! I had never danced a step in my life.
+In the few ball-rooms I had visited I had been a "wall flower." But
+in this case I had provoked the invitation myself, so, after a brief
+mental struggle, as gracefully as possible I accepted the consequences
+of my own rash speech.
+
+When the hour arrived I placed myself under the hands of Hotouta,
+Yunosi his squaw, and their daughter, in order that I might be properly
+and appropriately apparelled for the occasion. The first salutation
+somewhat daunted me. Tom said, "You catch 'em white shirt!" The only
+white shirt I had was a night robe which had done service to such an
+extent that I had placed it in my saddlebags when we left civilized
+regions for the purpose of wrapping up specimens of rock to take home.
+Its "whiteness" may have been somewhat of a memory. But I brought it
+forth, and waited anxiously for Hotouta's approval. He was delighted,
+and I felt reassured.
+
+When it was donned, and a pair of blue overalls, I was ready to receive
+the painted lines of sub-chieftainship on my face, and the eagle plume
+in my hair.
+
+Then, in solemn dignity, we started down, Indian file, for the dance
+ground. At least Hotouta and I were dignified, while behind us Mr.
+Bass and the special Indian Commissioner were making frantic endeavors
+to hold in their laughter at the rude and brutal (!) jokes they were
+making at my expense. We had not proceeded far before Hotouta stopped
+me and with solemn face said: "You dance, you no laugh. Havasupai no
+like 'em you laugh!" I promised to be "as sober as a judge," and not
+laugh, and again we proceeded, to be stopped once more by Hotouta, who
+explained with perfect seriousness: "Maybe so you dance heap harnegi.
+Havasu squaw, she like 'em you. You catch 'em one squaw. Then you dance
+more and maybe so you catch 'em two squaw. She come, all same" (and
+here Hotouta illustrated how the squaw might come and separate me from
+my male companion to right or left, and take my hand in the fashion
+afterwards described). "She take your hand, all same. You no nip. She
+no like 'em you nip." I promised not to "nip," and with satisfaction
+Hotouta now led the way to the dance ground.
+
+After a formal introduction to all the chiefs and their approval given
+to my being accepted as Hotouta's brother and a fellow chief with him
+in the tribe of the Havasupais, the dance began. This is how it was
+conducted.
+
+The "evangelist" sang over a strain of a new song. A dozen or so of the
+leaders took it up, and as soon as they were fairly familiar with it,
+the others joined in. Then the women took a hand, literally as well as
+figuratively, for they came in and separated the men, interlocking the
+fingers, midway between the first and second knuckle joints, standing
+shoulder to shoulder, and enlarging the group until a complete circle
+was formed. Then, with a side shuffling motion, moving one foot to the
+left and following it rapidly but rhythmically with the other, the
+while lustily and seriously singing the song they had just learned, the
+dance continued,--a dull, monotonous, sleep-producing ceremony, until
+the onlooker was awakened by manifestations he little expected to see
+at an Indian thanksgiving dance. Very often it occurs that women of the
+tribe are affected with a somewhat similar excitement to that which
+seizes the negro when he has "the power." With a shriek, the woman
+hysterically leaps within the circle made by the dancers, and howls
+and shouts and dances and jumps, and then, perhaps, throws herself in
+a heavy stupor upon the ground. Some will run to the centre post, and,
+hanging on with one or both hands, will swing rapidly around until they
+fall exhausted to the ground. When the male members tire of seeing
+these excitable females upon the ground, they unostentatiously step up
+to the prostrate figures, seize their long thick hair, swing it over
+the shoulder, and thus proceed to drag the now exhausted women to the
+fires, where friends of their own sex attend them until they "come to."
+
+And what did all this ceremony mean?--for to the Havasupais it was a
+ceremony, performed with as much dignity as we perform our religious
+services in church or cathedral. While I was dancing Hotouta was giving
+an explanation to Mr. Bass. Each year this dance is performed as an act
+of highest devotion to gain the approbation of "Those Above." The Peach
+Dance is the "harvest thanksgiving" dance--when thanks are made for the
+gifts of the past and prayers are offered for the needs of the future.
+
+The leader of the singing was a Chemehuevi Indian,--a tribe located
+west of the Wallapais and living mainly on the California side of the
+Colorado River.
+
+He was a regular "evangelist" amongst the Indians,--a native Moody, and
+gifted enough, musically, to perform the part of Sankey or Excell. His
+harangue on this occasion was an unusually fervent oration, especially
+cutting to Hotouta, for he was one of the chief objects of the
+"evangelist's" vituperation and abuse. In fact had Hotouta been a white
+man he would have gone away saying the preacher was "horribly personal
+and disgracefully abusive" to the leading members of his congregation.
+He explained that the reason the tribe had lost so many of its members
+last year by the dread "grippe" was because of their levity. They had
+laughed too much, gone hunting and visiting white men's camps when
+they ought to have been dancing. They were allowing the white man
+to laugh them out of the traditions of their forefathers. Then he
+especially denounced all friendliness to the whites, and singled out
+Hotouta, Chickapanagie, Spotted Tail, and one or two others who had
+been the leaders in thus countenancing the whites, and administered
+to them severe rebukes. After this, referring to the offer of the
+whites to give them farming implements, food, etc., if they would send
+their children to the Indians' school at Mohave, he urged his hearers
+to listen to no such proposals. He said in effect: "Don't send your
+children to the school of the white man. If you do they will grow up
+with the heart of the white man, and the place of the Havasupai will
+know them no more. Your tribe will be broken up, and then the white
+man will come and take possession of your canyon home where the stream
+ever flows and sings to the waving of willows by their side. He will
+rob you of your corn-fields and of your peach orchards. No longer will
+the place where the bodies of your ancestors were burned be sacred to
+you; your hunting-grounds are now all occupied by him, the deer and the
+antelope have nearly disappeared before his rifle, and he is hungry
+to possess the few things you still have left. This offer is a secret
+plot against you. He thinks if he cannot drive you out he will seduce
+you out, and this school is the offer he makes to you, so that he can
+get your children into his hands. There he will teach them to make fun
+of you; to despise your method of living; your houses, your food, your
+dress, your customs, your dances will all be ridiculed by him, and
+so you will lose the favor of 'Those Above,' and you yourselves will
+soon die and your name and tribe be forgotten." In other words, he
+endeavored to make it perfectly clear to the assembled Havasupais that
+the school proposition was a white man's scheme--a dodge--to get their
+children away so that eventually they--the whites--might claim the
+Havasu Canyon for themselves.
+
+Thus he exhorted time after time, and, after each sermon, sang out,
+line for line, a new song that he desired them to learn. At first
+he alone sang, then Navaho and a few of the older ones took up the
+strain, and soon all joined in. Then the dance began, and continued
+with unabated zeal and fervor until the "missioner" gave the signal for
+rest. Then, after another harangue, another song was learned, another
+dance performed, and so on, _ad libitum_.
+
+The state of mental exaltation or frenzy, not unlike those peculiar
+manifestations of the negroes at revival meetings, the Shakers, "having
+the power" etc., is not uncommon among the Havasupais. At the Thapala
+Dance I have seen three women almost simultaneously suddenly dart
+from different parts of the dance circle, and hysterically shrieking,
+yelling, and singing, foaming at the mouth, tearing their hair, falling
+down with violence, and with appalling disregard to the injury to their
+own bodies dash against each other, or on the great central tree trunk,
+which stands like a flagpole in the centre of their dance corral,
+yield to this uncontrollable frenzy, and remain under its influence
+for an hour or more. During the whole time of their ecstasy, the dance
+continued uninterruptedly, except when one of the frenzied women dashed
+towards the dancers as if to escape the circle. Then the man nearest
+by rudely took her by the arms, body, or shoulders and thrust her,
+shrieking, back into the centre of the circle.
+
+Yunosi gained her present name because of her occult powers and
+frenzied visions. After Hotouta's death she would occasionally wake
+up and cry out that she saw the spirit of her husband, "Tom, heap
+big Supai chief." And, strange to say, in these exalted moments she
+invariably spoke in the crude English her husband had taught her and
+of which she was very proud. Pointing into vacant space, with glaring
+eyes and excited voice, she would declare that she saw "Big chief Tom.
+He come back to see me. O Tom! Tom! I see you." Then turning to her
+friends and others around, she would shriekingly ask, "You no see? You
+no see?" And thus she gained her name, Yunosi.
+
+Thinking that perhaps the Havasupais used some herb, drug, or
+intoxicant, similar to opium, hasheesh, or the stramonium (jimson-weed)
+which the Navahoes use to produce similar frenzies and visions, I
+took some of this, which they call smal-a-ga-to-a, and asked several
+if they ever used it. In every case the answer was a sharp "No!
+Han-a-to-op-o-gi," and one Havasu informed me it was "very bad. All
+same white man's whiskey." Indeed, such has been the excellent teaching
+they have received from their ancients, and the tenacity with which
+they, as a people, have adhered to it, it may be safely affirmed that
+the Havasupais use no noxious drug, or fermented or intoxicating
+liquor, and that they do not know any processes by which they can be
+made.
+
+The ways of the Havasupai medicine-men are similar to those of fakirs
+in all lands and ages. I have seen Rock Jones, after examining a
+patient, jump up and excitedly exclaim: "I can see into your head
+and all through your brains; down your throat and into your stomach,
+through your kidneys, bladder, and intestines, and you are sick, very
+sick, very heap sick. But I am a good medicine-man. I can cure you
+sure, I can cure you quick. But you must promise to give me five
+dollars. Don't forget I must have five dollars."
+
+[Illustration: ROCK JONES, LEADING MEDICINE MAN OF HAVASUPAIS.]
+
+[Illustration: SINYELA, WITH ESUWA, GOING FOR WATER.]
+
+In one case with which I was familiar, the medicine-man declared that
+the heart of one sick man had gone away to the topmost peak of one of
+the canyon walls. It would cost several dollars to charm it back, but
+he could do it. Yielding to the pleadings of the man without the heart,
+he began to exercise his charms and incantations, and the next day he
+came in and declared he had seen it return during the early morning
+hours, and his patient would recover. His prognostication was correct;
+the man was soon well and strong, and paid his six-dollar fee for
+having his heart returned to him, with due gratitude and thankfulness.
+
+Another man who had been on the trail of some runaway horses had become
+overheated and was attacked severely with cholera morbus. He was
+brought into the village nearly dead, his pains increased by a terrible
+soreness in his back, caused by severe vomitings. The medicine-man
+gave him a large dose of red pepper, and, after sucking the flesh of
+his stomach, bowels, and back, rubbed the body of the sick man with
+red pepper, and then began his incantations. Soon he declared that a
+Wallapai doctor who hated the Havasupais had left a long white rope
+on the trail over which the sick man passed, and that it was this
+charmed rope which had entered his body and caused the sickness. On
+the promise of a fee of several dollars, he expressed confidence that
+the rope could be successfully taken from the invalid, and that its
+removal would be followed by immediate recovery. After a little time
+had elapsed, the crafty charlatan produced a long white rope, which he
+said his skill had extracted. Needless to add, the patient recovered,
+and to this day extols the wonderful skill and power of his physician.
+
+Of late years a large number of Havasupais have been carried off with
+a bilious fever, with marked malarial symptoms. The usual indifference
+in the earlier stages of the disease gives way later on to frantic
+sweatings and appeals to the medicine-man, who comes and sings and
+seeks by his incantations to remove the evil something within the
+patient that causes the disease. If the sick person is daring enough to
+apply to the agency teacher for medicine, he knows that he no longer
+need expect any help from the medicine-man, whose curses will follow
+him to the world of doom. As in the world of civilization there is
+jealousy, sharp and keen, between the schools of medicine, so do the
+Havasupai medicine-men resent any innovations upon their time-honored
+customs.
+
+Here, as elsewhere, one man's skill and reputation is oftentimes
+maintained by pulling down that of another. Dr. Tommy used to be a
+fairly successful medicine-man, but once, during a fearful epidemic
+of grippe, several children died under his ministrations. It was soon
+noticed that those parents whose children had been treated by another
+medicine-man were active in spreading the report that "they believed
+Dr. Tommy had killed the children by giving them coyote medicine." And
+this "tommy-rot" killed him as a medicine-man, for, though he was never
+brought to any trial on account of this charge, he was shunned and
+ostracized, and in very rare cases is ever called upon to exercise his
+medical powers.
+
+There are now three medicine-men in the tribe, the chief of whom
+is Rock Jones, whose Havasupai names are suggestive. They are:
+Pa-a-hu-ya� and In-ya-ja-al�-o, the former signifying "black," the
+other "the rising sun." At-nahl, whose name means a "sack," is the
+second in importance, and the youngest is Ma-t[=o]-m[=a]�, commonly
+known as Bob. I have just asked Lanoman which is the best medicine-man
+of the three, and his reply when I asked "Who makes the sick people
+well the quickest?" was: "All same. All no good. All make people dead
+pretty quick!"
+
+Death is supposed to be, in every case, the departure of the spirit
+from the body, and when the sick person is approaching death the
+friends and relatives, led by the medicine-man, will often sit around
+the invalid and sing their petitions to the departing spirit in the
+hope that it may be led to repent and return to the body. If the
+patient recovers, the medicine-man takes the credit (and what pay he
+can get) for the return of the spirit, and goes about in high feather,
+recounting to all he meets the new instance of his wonderful and occult
+power.
+
+One of the greatest insults that can be offered to the friends of a
+dead Havasupai is to refer to him. The reason given to me for this is
+that whenever a thought is sent after a dead person it either prevents
+his spirit continuing the journey to Shi-pa-pu, or leads him to desire
+to return to earth, neither of which are good for a Havasupai.
+
+One of the school teachers informed me that she once, in reconvening
+the school after a holiday, read out the name of a child that had
+recently died. The moment the name was pronounced several of both
+boys and girls burst out, some into a wild wailing and others into
+fierce and angry denunciations of the wicked white woman who had thus
+arrested the spirit of the deceased on its journey to the underworld.
+
+The last night of our first visit the Havasupais had a Sick Dance. When
+one of their number is very sick or about to die, the medicine-man
+summons the principal men and women of the camp to dance around him, in
+the hope of driving away the disease. It so happened that during our
+visit one of the young bucks was very sick, and a dance was ordered
+for Saturday evening. It was quite a distance away from our camp, and
+Vesna, whose guest we were that night, informed us that we would not be
+welcomed. The welcome would have been overlooked but for our need of
+rest, and as it was a mile or two away, it was decided not to attend,
+although we could hear the incantations at intervals during the night.
+The dance, however, was similar to such dances elsewhere. The sick man
+was placed in the open air and a circle formed around him, while a
+slow and solemn dance was engaged in by those in the circle, and all
+participated in the chanting of an incantation. This was kept up during
+the entire night, the voices of the singers at times pitched to a very
+high key. As soon as one in the circle grew tired, he dropped out and
+another took his place, but the dance and chant never ceased. If a sick
+man survives the noise and din and wakefulness of this until morning,
+it is probable that his vitality will carry him through, and he will
+recover.
+
+If death is thought to be certainly near, the best clothes of the
+wardrobe are brought out and placed upon the dying person. A woman's
+best dress is not too good for her to die in, and a man's finest
+garments, even to the broadcloth cast-off "Prince Albert" received
+through the kindness of some white friend in the East, is deemed the
+only appropriate gear in which to meet the dread summons to Shi-pa-pu.
+When life is extinct the dressed-up body is wrapped in the best
+blanket the hawa affords, and is then ready for the period of wailing
+and mourning. Relatives and friends of the deceased come and sit in
+the hawa, and as the spirit moves them they raise their voices in
+lamentation, or, singing the bravery, the daring, the good deeds of
+the deceased, ask for him a safe journey to the dread secret places
+of the underworld. Nothing can be more doleful than to hear these
+sad lamentations in the dead of the night. All is still, except the
+never-silent stream which steadily keeps up its murmur as it flows over
+the stones. Otherwise the very Angel of Silence seems to be brooding
+over the scene, for the babble of the creek merely accentuates the
+nearly perfect stillness. Suddenly a loud, long, minor wail rises from
+the hawa in the midst of the willows, and one feels that he can see the
+sound ascend to the heights of these enclosing walls, striking here and
+there, and then rebounding to opposing walls, until the canyon is full
+of voices, wailing one against the other and making a spirit chorus of
+infinite sadness and distress. The imagination unconsciously suggests
+that these echoing wails are the sympathizing spirit voices of men and
+women--former inhabitants of this canyon of the willows--who have come
+to weep with those who weep for their dead loved ones.
+
+There is no fixed period for this wailing, but as soon as it is
+satisfactorily concluded the body is tenderly thrown across the
+best horse owned by the deceased, if a man,--or ridden by her, if
+a woman,--and, accompanied by other animals conveying some of his
+or her most desirable treasures, is taken to the burial or burning
+ground. Prior to the advent of the white man the Havasupais practised
+cremation, and between Bridal Veil and Mooney Falls, and also on the
+rim of the Grand Canyon, at a place since named Crematory Point, the
+remains of scores of burned bodies of men and women and also of horses
+were recently to be seen. For it was deemed of the greatest importance
+to give the spirit of the deceased the spirit of his dead horse, upon
+which he might ride to the dark abode of the underworld. Before it was
+burned, the horse must be strangled, and this was done by tightly tying
+a strip of wet buckskin around his neck, and, as it dried, it rapidly
+contracted and thus strangled the doomed animal. Then both human being
+and animal were burned.
+
+But even this was not considered a sufficient offering to the powers of
+the dead. Returning to the village, a peach tree in the orchard of the
+dead man was cut down that it might also be "dead" and thus accompany
+its owner to the spirit world and give him its refreshing fruit
+there. On the death of a chieftain or great warrior, several peach
+trees--thapala--are cut down.
+
+Of late years, however, these customs of cremation, strangling of
+horses, burning of treasures, and cutting down of peach trees have
+not been as universal as formerly. Hotouta, the oldest son of Kohot
+Navaho, the last of the old chiefs, had great influence with his
+people, and Mr. Bass succeeded in convincing him of the extravagant
+folly of thus wasting on the dead, to whom the sacrifices were of no
+benefit, that which could be of so much use to the living. Consequently
+his influence materially helped to change the custom from cremation to
+ground interment. Later, after Hotouta's death, when several families
+had gone back to the old habit of cremation, others exercised their
+influence with the Havasupais to lead them to abandon the old custom.
+These endeavors were all effective to a large extent, and, when Captain
+Navaho, the last great Kohot the Havasupais will ever have, died in
+1898, he was buried instead of being cremated. Late in 1897, however,
+the son of Sinyela died, and though in many things Sinyela is one of
+the most progressive of the Havasupais, he and his brother took the
+boy's body across a horse, tied an axe to the corpse, and started up
+the canyon towards Topocobya. When they returned the axe had been used,
+the horse was strangled, and burned bones of human and equine bodies in
+a side gorge attest the hold the old superstitions and customs still
+have upon the Havasupai mind.
+
+And again in the summer of 1899--May or June--when the daughter of
+the present Kohot and wife of Lanoman (another son of Sinyela) died,
+Lanoman felt that nothing short of the old and time-honored method of
+cremation would be suitable for the daughter of the new chief and the
+wife of so smart and bright an Indian as himself. For Lanoman knew more
+English, perhaps, than any other Havasupai, and was afflicted with the
+not uncommon complaint of great self-esteem and conceit. Accordingly,
+the body was clothed in the finest blankets of the wardrobe, and many
+precious things were taken with it to the Havasu Canyon below Mooney
+Falls. Tenderly the body was lowered down the already nearly useless
+ladder, and after suitable wailing, the funeral pyre was built, the
+body placed thereupon, more wood heaped around and over the body,
+and then the whole fired. When the body was destroyed, the mourners
+returned, kicking down the upper portion of the ladder as they did so,
+that no other Havasupai should be burned there, and also that no white
+foot should again desecrate the sacred precincts of the lower Havasu
+Canyon. Then, that the favorite horse of the woman thus honored after
+her death should follow her to the underworld, it was taken to the
+edge of the plateau above, from which the descent to Bridal Veil and
+the upper portion of Mooney Falls is made, the wet strip of buckskin
+tied around its neck, and, as the cord dried and tightened, and the
+poor animal began to reel and totter in its death struggles, it was
+given a push, tumbled over the edge, and--instead of descending to the
+lower canyon at the foot of the Falls where the burned body was--fell
+on the shelves of limestone accretions which terrace the canyon at the
+side of the Falls, bounded from one terrace to another, and then, to
+the infinite disgust of the mourners, lodged there. And there it still
+remains--or what is left of it, for, as I passed by in July, 1899,
+though I could not see the animal, the frightful odor of the carrion
+ascended to the very heavens.
+
+
+
+
+BIBLIOGRAPHY
+
+
+On the Navahoes consult the full list prepared by Professor Frederick
+Webb Hodge in Washington Matthews' "Navaho Legends," published by
+Houghton, Mifflin & Co., for the American Folk-Lore Society.
+
+COUES, ELLIOTT.
+
+On the Trail of a Spanish Pioneer. The Diary and Itinerary of Francisco
+Garc�s in his Travels through Sonora, Arizona, and California. 2 vols.
+Francis P. Harper, New York, 1900.
+
+DORSEY, GEORGE A., AND VOTH, H. R.
+
+The Oraibi Soyal Ceremony. (Field Columbian Museum, publication 55,
+Anthropological Series, Vol. III, No. 1. 59 pages and many plates.)
+
+FEWKES, JESSE WALTER.
+
+Preliminary Account of an Expedition to the Pueblo Ruins near Winslow,
+Arizona, in 1896. (In Smithsonian Report for 1896. Pages 517 to 539.)
+
+Preliminary Account of Arch�ological Field Work in Arizona in 1897. (In
+Smithsonian Report for 1897. Pages 601 to 603.)
+
+Two Ruins Recently Discovered in the Red Rock Country, Arizona. (In
+American Anthropologist, August, 1896. Pages 263 to 283.)
+
+Pueblo Ruins near Flagstaff, Arizona. (In American Anthropologist, N.
+S., Vol. II, 1900. Pages 422 to 450.)
+
+A Suggestion as to the Meaning of the Moki Snake Dance. (In Journal of
+American Folk-Lore, date unknown. Pages 129 to 138.)
+
+The Owakulti Altar at Sichomovi Pueblo. (In American Anthropologist, N.
+S., Vol. III, 1901. Pages 211 to 226.)
+
+An Interpretation of Katchina Worship. (In the Journal of American
+Folk-Lore, April-June, 1901. Pages 81 to 94.)
+
+The Pueblo Settlements near El Paso, Texas. (In American
+Anthropologist, N. S., Vol. IV, No. 1, 1902. Pages 57 to 95.)
+
+The New Fire Ceremony at Walpi. (In American Anthropologist, N. S.,
+Vol. II, No. 1, 1900. Pages 80 to 138.)
+
+Property Rights in Eagles among the Hopi. (In American Anthropologist,
+N. S., Vol. II, 1900. Pages 690 to 707.)
+
+Tusayan Flute and Snake Ceremonies. (In Nineteenth Annual Report Bureau
+of American Ethnology, 1901. Pages 957 to 1011.)
+
+Arch�ological Expedition to Arizona in 1895. (In Seventeenth Annual
+Report Bureau of American Ethnology, 1898. Pages 520 to 744.)
+
+Snake Ceremonials at Walpi. (Vol. XIV. of Journal of American Ethnology
+and Arch�ology. Houghton, Mifflin & Co., Boston, 1894. In this volume
+is a carefully prepared bibliography on the Snake Dance (see pages 124
+to 126) which is too lengthy to be reproduced here and to which the
+student is referred.)
+
+GARC�S, FRANCISCO.
+
+Diary and Itinerary, translated by Elliott Coues. (See Coues.)
+
+HOUGH, WALTER.
+
+Environmental Interrelations in Arizona. (In American Anthropologist
+for May, 1898. Pages 133 to 155.)
+
+JAMES, GEORGE WHARTON.
+
+In and Around the Grand Canyon. Little, Brown, & Co., Boston, Mass.,
+1900.
+
+Indian Basketry. Henry Malkan, New York, 1901.
+
+The Havasupai Indians and their Cataract Canyon Home. (In Good Health,
+Battle Creek, Mich., August, 1899. Pages 446 to 456.)
+
+The Industries of the Navahoes and Mokis. (In Good Health, June, 1899.
+Pages 315 to 322.)
+
+The Pueblo Indians and their Prayer Spring. (In Good Health, July,
+1899. Pages 379 to 384.)
+
+The Snake Dance of the Mokis. (Two articles in Scientific American, New
+York, June 24, 1899, and September 9, 1899.)
+
+Scenes of Spanish Occupancy in our Southwest. (In American Monthly
+Review of Reviews, July, 1899. Pages 51 to 59.)
+
+Discovery of Cliff Dwellings in the Southwest. (In Scientific American,
+New York, January 20, 1900.)
+
+What I Saw at the Snake Dance. (In Wide World Magazine, London,
+January, 1900. Pages 264 to 274.)
+
+Harvest Festivals of Some of our Southwestern Aborigines. (In Good
+Health, October, 1899. Pages 583 to 589.)
+
+Moki Fashions and Customs. (In Good Health, November, 1899. Pages 641
+to 647).
+
+Types of Female Beauty among the Indians of the Southwest. (In Overland
+Monthly, San Francisco, Cal., March, 1900. Pages 195 to 209).
+
+Some Indian Women. (In New York Tribune Supplement, April 8, 1900.)
+
+The Fire Dance of the Navahoes. (In Wide World Magazine, London,
+September, 1900. Pages 516 to 523.)
+
+The Hopi Basket Dance. (In New York Tribune Supplement.)
+
+Indian Madonnas. (In New York Tribune Supplement, December 23, 1900.)
+
+Indian Pottery. (In House Beautiful, Chicago, April, 1901. Pages 235 to
+243.)
+
+Down the Topocobya Trail. (In Wide World Magazine, London, April, 1901.
+Pages 75 to 80.)
+
+Indian Basketry. (In Outing, New York, May, 1901. Pages 177 to 186.)
+
+The Storming of Awatobi. (In the Chautauquan, Cleveland, O., August,
+1901. Pages 497 to 501.)
+
+The Art of Indian Basketry. (In the Southern Workman, Hampton, Va.,
+August, 1901. Pages 439 to 448.)
+
+Indian Basketry in House Decoration. (In the Chautauquan, Cleveland,
+O., September, 1901. Pages 619 to 624.)
+
+Moki and Navaho Indian Sports. (In Outing, New York, October, 1901.
+Pages 10 to 15.)
+
+Indian Pottery. (In Outing, New York, November, 1901. Pages 154 to 161.)
+
+The Hopi Indians of Arizona. (In Southern Workman, Hampton, Va.,
+December, 1901. Pages 677 to 683.)
+
+The Collecting of Indian Baskets. (In the Literary Collector, New York,
+January, 1902. Pages 103 to 109.)
+
+Some Indian Dishes. (In American Kitchen Magazine, Boston, Mass.,
+January, 1902. Pages 129 to 133 and frontispiece.)
+
+The Indians and their Baskets. (In Four Track News, New York, February,
+1902. Pages 77 to 79.)
+
+Indian Blanketry. (In Outing, New York, March, 1902. Pages 684 to 693.)
+
+LUMMIS, CHARLES F.
+
+Across the Continent. (Scribner's.)
+
+A New Mexico David, and Other Stories. (Scribner's.)
+
+The Land of Poco Tiempo.
+
+The Man that Married the Moon.
+
+All the volumes of "Land of Sunshine," now "Out West," of which he is
+Editor, published in Los Angeles, Cal.
+
+MATTHEWS, WASHINGTON.
+
+Navaho Legends. (The American Folk-Lore Society. In this volume
+Professor F. W. Hodge has a full bibliography on the Navahoes.)
+
+MINDELEFF, COSMOS.
+
+Navaho Houses. (In Seventeenth Annual Report Bureau of American
+Ethnology, 1898. Pages 475 to 517.)
+
+PEPPER, GEORGE H.
+
+The Navaho Indians. An Ethnological Study. (In Southern Workman,
+Hampton, Va., November, 1900. 7 pages.)
+
+The Making of a Navaho Blanket. (In Everybody's Magazine, New York,
+January, 1902. Pages 33 to 43.)
+
+POWELL, J. W.
+
+The Lessons of Folk-Lore. (In American Anthropologist, N. S., Vol. II,
+No. 1, 1900. Pages 1 to 36.)
+
+VOTH, H. R., AND DORSEY, GEORGE A.
+
+The Oraibi Soyal Ceremony. (See Dorsey.)
+
+
+
+
+_AN IMPORTANT NEW BOOK DESCRIBING THE MOST STUPENDOUS SCENE ON THE
+AMERICAN CONTINENT_
+
+_In and Around the Grand Canyon of the Colorado River in Arizona_
+
+By GEORGE WHARTON JAMES
+
+Illustrated with twenty-three full-page plates and seventy-seven
+pictures in the text � 8vo � Cloth � Price, $2.50
+
+[Illustration: CROSSING THE COLORADO TO THE SHINUMO.]
+
+The volume, crowded with pictures of the marvels and beauties of the
+Canyon, is of absorbing interest. Dramatic narratives of hairbreadth
+escapes and thrilling adventures, stories of Indians, their legends and
+customs, and Mr. James's own perilous experiences, give a wonderful
+personal interest in these pages of graphic description of the most
+stupendous natural wonder on the American Continent.--_Philadelphia
+Public Ledger._
+
+A veritable storehouse of wonders.--_Boston Advertiser._
+
+There is a ring of actuality about this book.--_Outing_, New York.
+
+The Grand Canyon has never before received such an exposition either
+with pen or camera.--_Literary World._
+
+He has told his story in so fascinating a manner that one feels almost
+within sight and sound of the great canyon.--_San Francisco Bulletin._
+
+The most thorough description of the Grand Canyon of the Colorado and
+its surroundings to be found anywhere.--_Chicago Tribune._
+
+He has not been content to describe the wonders in his own words, but
+from historical records, from the notes of explorers and discoverers,
+and from the accounts of Indian natives, white hunters, miners, and
+guides, he has quoted freely wherever he could find matter of interest
+and value.--_Argonaut_, San Francisco.
+
+An illustrated work of which too much can scarcely be said in praise.
+The Grand Canyon is one of the world's wonders, and this volume is
+the most thorough and satisfying presentation of its many rugged
+attractions thus far offered.--_San Francisco Chronicle._
+
+There is probably no man in the country who is better qualified for
+the writing of such a book than Professor James.... Too much cannot be
+said in praise of his work.--_Arizona Daily Journal-Miner_, Prescott,
+Arizona.
+
+Will be the standard with reference to the main features--historic,
+scenic, and scientific--of the Great Canyon of the Colorado.... Legend
+and tradition are drawn upon for the dramatic effect and local color,
+so that in many respects the book possesses a charm peculiarly its
+own.... One of the typical books of the great West.--_Brooklyn Standard
+Union._
+
+
+
+
+  CONTENTS
+
+
+  CHAPTER
+
+  I. THE COLORADO RIVER AND ITS CANYONS.
+
+  II. EXPLORATIONS FROM THE TIME OF THE SPANIARDS (1540)
+  TO MAJOR J. W. POWELL (1869).
+
+  III. EXPLORATIONS BY MAJOR J. W. POWELL (1869-72).
+
+  IV. LATER EXPLORATIONS.
+
+  V. FLAGSTAFF, THE SAN FRANCISCO MOUNTAINS, THE CLIFF AND
+  CAVE DWELLINGS, AND THE DEAD VOLCANOES.
+
+  VI. FROM THE SANTA F� RAILWAY TO THE CANYON BY STAGE.
+
+  VII. TO THE CANYON BY RAILWAY, AND A FEW PRACTICAL SUGGESTIONS
+  TO THE TOURIST.
+
+  VIII. FIRST IMPRESSIONS.
+
+  IX. WHAT DOES ONE SEE?
+
+  X. ON THE RIM.
+
+  XI. THE GRAND VIEW TRAIL.
+
+  XII. THE BRIGHT ANGEL TRAIL.
+
+  XIII. TWO DAYS' HUNT FOR A BOAT IN A SIDE GORGE NEAR
+  THE BRIGHT ANGEL TRAIL.
+
+  XIV. THE MYSTIC SPRING TRAIL.
+
+  XV. THREE DAYS OF EXPLORING IN TRAIL CANYON WITH THE
+  WRONG COMPANION.
+
+  XVI. MR. W. W. BASS AND HIS CANYON EXPERIENCES.
+
+  XVII. THE SHINUMO AND ITS ANCIENT INHABITANTS.
+
+  XVIII. PEACE SPRINGS TRAIL.
+
+  XIX. LEE'S FERRY AND THE JOURNEY THITHER.
+
+  XX. JOHN D. LEE AND THE MOUNTAIN MEADOW MASSACRE.
+
+  XXI. UP AND DOWN GLEN AND MARBLE CANYONS.
+
+  XXII. THE OLD HOPI TRAIL.
+
+  XXIII. THE TANNER-FRENCH TRAIL.
+
+  XXIV. THE RED CANYON AND OLD TRAILS.
+
+  XXV. GRAND CANYON FOREST RESERVE.
+
+  XXVI. THE TOPOCOBYA TRAIL AND HAVASU (CATARACT) CANYON.
+
+  XXVII. THE HAVASUPAI INDIANS AND THEIR CANYON HOME.
+
+  XXVIII. HAVASU (CATARACT) CANYON AND ITS WATERFALLS AND
+  LIMESTONE CAVES.
+
+  XXIX. AN ADVENTURE IN BEAVER CANYON.
+
+  XXX. THE GEOLOGY OF THE GRAND CANYON.
+
+  XXXI. BOTANY OF THE GRAND CANYON.
+
+  XXXII. RELIGIOUS AND OTHER IMPRESSIONS IN THE GRAND CANYON.
+
+  XXXIII. PHOTOGRAPHING THE GRAND CANYON.
+
+  BIBLIOGRAPHY OF THE GRAND CANYON REGION.
+
+
+
+LITTLE, BROWN, & CO., Publishers
+
+254 WASHINGTON STREET, BOSTON
+
+
+
+
+TRANSCRIBER'S NOTE:
+
+Obvious printer errors have been corrected. Otherwise, the author's
+original spelling, punctuation, hyphenation and use of accents have
+been left intact.
+
+Inconsistencies in the author's use of periods (full stops) with
+illustrations have been resolved. The list of illustrations has been
+modified so that illustrations appear in the correct sequence.
+
+_Definition of Characters with Diacritical Marks_
+
+[)u] in Kai-wan-i-wi-ya-[)u]-m� represents the letter 'u' with a breve
+which is a diacritical mark used to indicate the short 'u' sound.
+
+[=e] in w[=e]-la represents the letter 'e' with a macron which is a
+diacritical mark used to indicate a long 'e' sound.
+
+[=u] in p[=u]-v[=u]-l[=u] represents the letter 'u' with a macron which
+is a diacritical mark used to indicate a long 'u' sound.
+
+[=o] t[=o][=o]-ma represents the letter 'o' with a macron which is a
+diacritical mark used to indicate a long 'o' sound.
+
+[=u] W�w[=u]tchimt� represents the letter 'u' with a macron which is a
+diacritical mark used to indicate a long 'u' sound.
+
+[=A] [=i] in ([=A]-t[=i]-na) represents the letters 'A' and 'i' with a
+macron which is a diacritical mark used to indicate the long 'A' and
+'i' sound.
+
+[=i] in k[=i]t a represents the letter 'i' with a macron which is a
+diacritical mark used to indicate a long 'i' sound.
+
+[=oo] in Hue-ga-w[=oo]l-a represents the letters 'oo' with a macron
+which is a diacritical mark used to indicate a long 'oo' sound.
+
+[=oo] in Huegaw[=oo]la represents the letters 'oo' with a macron which
+is a diacritical mark used to indicate a long 'oo' sound.
+
+[=o] in T[=o]d-wi-ga represents the letter 'o' with a macron which is a
+diacritical mark used to indicate a long 'o' sound.
+
+[=oo] in G[=oo]-fwho represents the letters 'oo' with a macron which is
+a diacritical mark used to indicate a long 'oo' sound.
+
+[=o] [=a] in Ma-t[=o]-m[=a]� represents the letters 'o' and 'a' with a
+macron which is a diacritical mark used to indicate the long 'o' and
+'a' sound.
+
+
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Indians of the Painted Desert
+Region, by George Wharton James
+
+*** END OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION ***
+
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+<pre>
+
+The Project Gutenberg EBook of The Indians of the Painted Desert Region, by 
+George Wharton James
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Indians of the Painted Desert Region
+       Hopis, Navahoes, Wallapais, Havasupais
+
+Author: George Wharton James
+
+Release Date: January 8, 2014 [EBook #44627]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION ***
+
+
+
+
+Produced by Chris Whitehead, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+</pre>
+
+
+<div class="figcenter" style="width: 600px;">
+<img src="images/cover-image1.jpg" id="coverpage" width="600" height="943" alt="Cover" />
+</div>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<h1>The Indians<br />
+of<br />
+The Painted Desert Region</h1>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<div class="bbox"><div class="bbox1">
+<p class="center"><big>WORKS BY</big></p>
+
+<p class="ph3">George Wharton James</p>
+
+<hr class="r5" />
+
+<p style="margin-left: 8%; margin-top: 1em; margin-bottom: 1em;"><span class="smcap"><big>In and Around the Grand Canyon of the Colorado River in Arizona.</big></span></p>
+
+<p style="margin-left: 8%; margin-bottom: 1em;"><span class="smcap"><big>The Indians of the Painted Desert Region.</big></span></p>
+
+<p style="margin-left: 8%; margin-bottom: 1em;"><span class="smcap"><big>The Missions and Mission Indians of California.</big></span></p>
+
+<p style="margin-left: 8%;"><span class="smcap"><big>Indian Basketry.</big></span></p>
+</div></div>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<div class="figcenter" style="width: 600px;"><a id="heart">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image2.jpg" width="600" height="408" alt="In the Heart of the Painted Desert." />
+</a></div>
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">In the Heart of the Painted Desert.</span></p>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<div class="title-page" style="margin-bottom: 2em;">
+<p class="ph2">The Indians<br />
+of the<br />
+Painted Desert Region</p>
+
+<p class="center" style="margin-bottom: 1em;"><i>Hopis</i>, <i>Navahoes</i>, <i>Wallapais</i>,<br />
+<i>Havasupais</i></p>
+
+<p class="center" style="margin-bottom: 1em;">By</p>
+
+<p class="center" style="margin-bottom: 1em;"><big>George Wharton James</big></p>
+<p class="center" style="margin-bottom: 2em;">Author of "In and Around the Grand Canyon," etc.</p>
+
+<div class="figcenter" style="width: 175px;"><a id="son">
+<img src="images/image3.jpg" width="175" height="154" alt="A Son of the Desert" />
+</a></div>
+
+<p class="center" style="margin-top: 2em; margin-bottom: 3em;"><i>With Numerous Illustrations from Photographs</i></p>
+
+
+<p class="center">Boston</p>
+<p class="center">Little, Brown, and Company</p>
+<p class="center">1903</p>
+
+</div>
+
+<hr class="chap" />
+
+<p class="center" style="margin-top: 2em; margin-bottom: 1em;"><i>Copyright, 1903</i>,</p>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">By Edith E. Farnsworth</span></p>
+
+<hr class="r5" />
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><i>All rights reserved</i></p>
+
+<p class="center" style="margin-bottom: 14em;">Published October, 1903</p>
+
+
+
+
+
+<p style="margin-left: 35%; margin-bottom: 1em;">UNIVERSITY PRESS &middot; JOHN WILSON</p>
+<p style="margin-left: 35%;">AND SON &middot; CAMBRIDGE, U.S.A.</p>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<p class="ph3"><i>To my Wife</i></p>
+
+<hr class="chap" />
+
+
+
+
+<h2>CONTENTS</h2>
+
+
+<table class="centered" border="0" cellpadding="5" style="max-width: 55em" summary="CONTENTS.">
+
+<tr> <th></th> <th></th> <th class="chappage"><span class="smcap">Page</span></th></tr>
+
+<tr><td colspan="2" class="chaptitle"><span class="smcap">Introductory</span></td>                                                                   <td class="chapnum">xiii</td></tr>
+
+<tr><td colspan="2" class="chaptitle"><span class="smcap">Chapter</span></td></tr>
+
+<tr><td class="chapname"><a href="#ChI.">I.</a></td> <td style="text-align: left;"><span class="smcap">The Painted Desert Region</span></td>                 <td class="chapnum">1</td></tr>
+
+<tr><td class="chapname"><a href="#ChII.">II.</a></td> <td style="text-align: left;"><span class="smcap">Desert Recollections</span></td>                    <td class="chapnum">10</td></tr>
+
+<tr><td class="chapname"><a href="#ChIII.">III.</a></td> <td style="text-align: left;"><span class="smcap">First Glimpses of the Hopi</span></td>            <td class="chapnum">29</td></tr>
+
+<tr><td class="chapname"><a href="#ChIV.">IV.</a></td> <td style="text-align: left;"><span class="smcap">The Hopi Villages and their History</span></td>     <td class="chapnum">44</td></tr>
+
+<tr><td class="chapname"><a href="#ChV.">V.</a></td> <td style="text-align: left;"><span class="smcap">A Few Hopi Customs</span></td>                        <td class="chapnum">66</td></tr>
+
+<tr><td class="chapname"><a href="#ChVI.">VI.</a></td> <td style="text-align: left;"><span class="smcap">The Religious Life of the Hopi</span></td>          <td class="chapnum">82</td></tr>
+
+<tr><td class="chapname"><a href="#ChVII.">VII.</a></td> <td style="text-align: left;"><span class="smcap">The Hopi Snake Dance</span></td>                  <td class="chapnum">102</td></tr>
+
+<tr><td class="chapname"><a href="#ChVIII.">VIII.</a></td> <td style="text-align: left;"><span class="smcap">The Navaho and his History</span></td>          <td class="chapnum">124</td></tr>
+
+<tr><td class="chapname"><a href="#ChIX.">IX.</a></td> <td style="text-align: left;"><span class="smcap">The Navaho at Home</span></td>                      <td class="chapnum">138</td></tr>
+
+<tr><td class="chapname"><a href="#ChX.">X.</a></td> <td style="text-align: left;"><span class="smcap">The Navaho as a Blanket Weaver</span></td>            <td class="chapnum">160</td></tr>
+
+<tr><td class="chapname"><a href="#ChXI.">XI.</a></td> <td style="text-align: left;"><span class="smcap">The Wallapais</span></td>                                  <td class="chapnum">172</td></tr>
+
+<tr><td class="chapname"><a href="#ChXII.">XII.</a></td> <td style="text-align: left;"><span class="smcap">The Advent of the Wallapais</span></td>                   <td class="chapnum">188</td></tr>
+
+<tr><td class="chapname"><a href="#ChXIII.">XIII.</a></td> <td style="text-align: left;"><span class="smcap">The People of the Blue Water and their Home</span></td>  <td class="chapnum">199</td></tr>
+
+<tr><td class="chapname"><a href="#ChXIV.">XIV.</a></td> <td style="text-align: left;"><span class="smcap">The Havasupais and their Legends</span></td>              <td class="chapnum">209</td></tr>
+
+<tr><td class="chapname"><a href="#ChXV.">XV.</a></td> <td style="text-align: left;"><span class="smcap">The Social and Domestic Life of the Havasupais</span></td> <td class="chapnum">220</td></tr>
+
+<tr><td class="chapname"><a href="#ChXVI.">XVI.</a></td> <td style="text-align: left;"><span class="smcap">The Havasupais' Religious Dances and Beliefs</span></td>  <td class="chapnum">248</td></tr>
+
+<tr><td colspan="2" class="chaptitle"><a href="#Bib"><span class="smcap">Bibliography</span></a></td>                                                  <td class="chapnum">265</td></tr>
+
+</table>
+
+
+
+
+<hr class="chap" />
+
+<h2><i>ILLUSTRATIONS</i></h2>
+
+
+<table class="centered" border="0" cellpadding="5" style="max-width: 55em" summary="ILLUSTRATIONS.">
+
+<tr><td style="text-align: left;"><a href="#heart">In the Heart of the Painted Desert.</a></td>                      <td style="text-align: right;"><i>Frontispiece</i></td></tr>
+
+<tr><td style="text-align: left;"><a href="#son">A Son of the Desert.</a></td>                                <td style="text-align: right;"><i>Vignette on Title</i></td></tr>
+
+<tr><td style="text-align: left;"><a href="#petrified">In the Heart of the Petrified Forest.</a></td>            <td style="text-align: right;"><i>Facing page</i> xvi</td></tr>
+
+<tr><td style="text-align: left;"><a href="#freak">A Freak of Erosion in the Petrified Forest.</a></td>      <td style="text-align: right;">&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;2</td></tr>
+
+<tr><td style="text-align: left;"><a href="#journeying">Journeying over the Painted Desert to the Hopi Snake Dance.</a></td> <td style="text-align: right;">&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;2</td></tr>
+
+<tr><td style="text-align: left;"><a href="#ancient">Ancient Pottery dug from Prehistoric Ruins on the Painted Desert.</a></td> <td style="text-align: right;">&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;8</td></tr>
+
+<tr><td style="text-align: left;"><a href="#painted">The Painted Desert near the Little Colorado River.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;16</td></tr>
+
+<tr><td style="text-align: left;"><a href="#asleep">Asleep, Early Morning, on the Painted Desert.</a></td>    <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;16</td></tr>
+
+<tr><td style="text-align: left;"><a href="#colorado">The Colorado River at Bass Ferry, the Vampire of the Painted Desert.</a></td>     <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;22</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hano">Hano, (Tewa) from the Head of the Trail.</a></td>         <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;34</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hopi">Hopi Women building a House at Oraibi.</a></td>           <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;38</td></tr>
+
+<tr><td style="text-align: left;"><a href="#mashonganavi">Mashonganavi from the Terrace below.</a></td>             <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;38</td></tr>
+
+<tr><td style="text-align: left;"><a href="#mashongce">Mashongce, an Oraibi Maiden, drying Corn Meal.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;42</td></tr>
+
+<tr><td style="text-align: left;"><a href="#trio">The Trio of Metates, and Hopi Woman about to grind Corn.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;42</td></tr>
+
+<tr><td style="text-align: left;"><a href="#oraibi">An Oraibi Woman shelling Corn in a Basket of Yucca Fibre.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;50</td></tr>
+
+<tr><td style="text-align: left;"><a href="#burro">The "Burro" of Hopi Transportation.</a></td>              <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;50</td></tr>
+
+<tr><td style="text-align: left;"><a href="#aged">An Aged Hopi at Oraibi.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;54</td></tr>
+
+<tr><td style="text-align: left;"><a href="#cotton">A Hopi, weaving a Native Cotton Ceremonial Kilt.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;54</td></tr>
+
+<tr><td style="text-align: left;"><a href="#basket">An Oraibi Basket Weaver.</a></td>         <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;60</td></tr>
+
+<tr><td style="text-align: left;"><a href="#admiring">An Admiring Hopi Mother.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;60</td></tr>
+
+<tr><td style="text-align: left;"><a href="#shupela">Shupela, Father of Kopeli, Late Snake Priest at Walpi.</a></td><td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;68</td></tr>
+
+<tr><td style="text-align: left;"><a href="#girl">A Hopi Girl, Oraibi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;68</td></tr>
+
+<tr><td style="text-align: left;"><a href="#children">Hopi Children, at Oraibi, waiting for a Scramble of Candy.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;76</td></tr>
+
+
+
+
+<tr><td style="text-align: left;"><a href="#maidens">Group of Hopi Maidens at Shungopavi.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;82</td></tr>
+
+<tr><td style="text-align: left;"><a href="#knitting">Hopi Woman weaving Basket, her Husband Knitting Stockings.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;88</td></tr>
+
+<tr><td style="text-align: left;"><a href="#corn">Hopi Woman preparing Corn Meal for making Doughnuts.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;88</td></tr>
+
+<tr><td style="text-align: left;"><a href="#boomerangs">Hopi "Boomerangs".</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;96</td></tr>
+
+<tr><td style="text-align: left;"><a href="#drums">Hopi Ceremonial Drums.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;96</td></tr>
+
+<tr><td style="text-align: left;"><a href="#belle">A Hopi Belle at Shungopavi.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;100</td></tr>
+
+<tr><td style="text-align: left;"><a href="#boy">Blind Hopi Boy, Knitting Stockings.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;100</td></tr>
+
+<tr><td style="text-align: left;"><a href="#dance">The Beginning of the Hopi Snake Dance, Oraibi, 1902.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;102</td></tr>
+
+<tr><td style="text-align: left;"><a href="#pahos">The Chief Antelope Priest depositing Pahos at the Shrine of the Spider Woman.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;106</td></tr>
+
+<tr><td style="text-align: left;"><a href="#throwing">Throwing the Snakes into the Circle of Sacred Meal.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;106</td></tr>
+
+<tr><td style="text-align: left;"><a href="#line">Line-up of Snake and Antelope Priests, Antelope Dance, Oraibi, 1902.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;110</td></tr>
+
+<tr><td style="text-align: left;"><a href="#snake">The Snake Dance at Oraibi, 1902.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;114</td></tr>
+
+<tr><td style="text-align: left;"><a href="#kiva">The Snakes in the Kiva at Mashonganavi, after the Ceremony of Washing.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;118</td></tr>
+
+<tr><td style="text-align: left;"><a href="#emetic">After taking the Emetic. Hopi Snake Dance at Walpi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;122</td></tr>
+
+<tr><td style="text-align: left;"><a href="#navaho">Navaho Silver Necklace and Belt.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;126</td></tr>
+
+<tr><td style="text-align: left;"><a href="#prayer">Hopi Prayer Sticks or Pahos.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;126</td></tr>
+
+<tr><td style="text-align: left;"><a href="#over">An Aged Navaho, looking over the Painted Desert.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;131</td></tr>
+
+<tr><td style="text-align: left;"><a href="#old">An Old Hopi at Oraibi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;131</td></tr>
+
+<tr><td style="text-align: left;"><a href="#ceremonial">Hopi Ceremonial Head-dresses.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;134</td></tr>
+
+<tr><td style="text-align: left;"><a href="#bahos">Hopi Bahos and Dance Rattles.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;134</td></tr>
+
+<tr><td style="text-align: left;"><a href="#kapata">Kapata, Antelope Priest, at Walpi.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;140</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hoe">A Mashonganavi Hopi, going to hoe his Corn.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;140</td></tr>
+
+<tr><td style="text-align: left;"><a href="#leaving">The Antelope Priests leaving their Kiva for the Snake Dance.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;146</td></tr>
+
+<tr><td style="text-align: left;"><a href="#widow">The Widow, Daughters, and Grandchildren of the Navaho Chief, Manuelito.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;146</td></tr>
+
+<tr><td style="text-align: left;"><a href="#leve">Wife of Leve Leve, Wallapai Chief.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;156</td></tr>
+
+<tr><td style="text-align: left;"><a href="#march">The March of the Antelope Priests, Oraibi, 1902.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;156</td></tr>
+
+<tr><td style="text-align: left;"><a href="#hogan">An Aged Navaho and her Hogan.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;170</td></tr>
+
+<tr><td style="text-align: left;"><a href="#family">Navaho Family and Hogan in the Painted Desert.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;170</td></tr>
+
+
+
+
+<tr><td style="text-align: left;"><a href="#horseback">Navaho Woman on Horseback.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;176</td></tr>
+
+<tr><td style="text-align: left;"><a href="#winner">The Winner of the "Gallo" Race, at Tohatchi.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;176</td></tr>
+
+<tr><td style="text-align: left;"><a href="#tuna">A Wallapai, making a Meal on the Fruit of the Tuna, or Prickly Pear.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;188</td></tr>
+
+<tr><td style="text-align: left;"><a href="#wallapai">Wallapai Maiden and Prayer Basket.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;188</td></tr>
+
+<tr><td style="text-align: left;"><a href="#susquatami">Susquatami, Wallapai War Chief.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;196</td></tr>
+
+<tr><td style="text-align: left;"><a href="#tuasula">Tuasula, Wallapai Chief.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;196</td></tr>
+
+<tr><td style="text-align: left;"><a href="#fortress">Havasupai Fortress and Hue-gli-i-wa, or Rock Figures.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;206</td></tr>
+
+<tr><td style="text-align: left;"><a href="#chickapanagie">Chickapanagie's Wife, a Havasupai, parching Corn in a Basket.</a></td>    <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;210</td></tr>
+
+<tr><td style="text-align: left;"><a href="#acorns">A Wallapai Woman pounding Acorns.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;210</td></tr>
+
+<tr><td style="text-align: left;"><a href="#mother">Havasupai Mother and Child.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;216</td></tr>
+
+<tr><td style="text-align: left;"><a href="#group">A Family Group of Havasupais.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;216</td></tr>
+
+<tr><td style="text-align: left;"><a href="#daughter">Waluthanca's Daughter, with Esuwa, going for Water.</a></td>  <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;230</td></tr>
+
+<tr><td style="text-align: left;"><a href="#wife">Lanoman's Wife, a Havasupai.</a></td> <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;230</td></tr>
+
+<tr><td style="text-align: left;"><a href="#jones">Rock Jones, Leading Medicine Man of Havasupais.</a></td>   <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;256</td></tr>
+
+<tr><td style="text-align: left;"><a href="#sinyela">Sinyela, with Esuwa, going for Water.</a></td>     <td style="text-align: right;">&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;256</td></tr>
+</table>
+
+<hr class="chap" />
+
+
+
+
+<h2>INTRODUCTORY</h2>
+
+
+<p><span class="dropcap">W</span><span class="smcap">ild</span>, weird, and mystic pictures are formed in
+the mind by the very name&mdash;the Painted
+Desert. The sound itself suggests a fabled rather than
+a real land. Surely it must be akin to Atlantis or the
+Island of Circe or the place where the Cyclops lived.
+Is it not a land of enchantment and dreams, not a place
+for living men and women, Indians though they be?</p>
+
+<p>It <i>is</i> a land of enchantment, but also of stern reality,
+as those who have marched, unprepared, across its
+waterless wastes can testify. No fabled land ever surpassed
+it in its wondrousness, yet a railway runs directly
+over it, and it is not on some far-away continent, but is
+close at hand; a portion, indeed, of our own United
+States.</p>
+
+<p>In our schoolboy days we used to read of the Great
+American Desert. The march of civilization has
+marched that "desert" out of existence. Is the Painted
+Desert a fiction of early geographers, like unto the
+Great American Desert, to be wiped from the map when
+we have more knowledge?</p>
+
+<p>No! It is in actual existence as it was when first seen
+by the white men, about three hundred and fifty years ago,
+and as it doubtless will be for untold centuries yet to
+come.</p>
+
+<p>Coronado and his band of daring conquistadors, preceded
+by Marcos de Niza and Stephen the Negro,
+reaching out with gold-lustful hands, came into the
+region from northern Mexico, conquered Cibola&mdash;Zuni&mdash;and
+from there sent out a small band to investigate
+the stories told by the Zunis of a people who
+lived about one hundred miles to the northwest, whom
+they called A-mo-ke-vi. The Navaho Indians said the
+home of the A-mo-ke-vi was a Ta-sa-&ucirc;n&acute;&mdash;a country
+of isolated buttes&mdash;so the Spaniards called the people
+Moki (Moqui) and their land "the province of
+Tusayan," and by those names they have ever since been
+known.</p>
+
+<p>Yet these names are not the ones by which they designate
+themselves and their land. They are the Hopituh,
+which Stephen says means "the wise people," and
+Fewkes, "the people of peace."</p>
+
+<p>It was in marching to the land of the Hopituh that
+the Spaniards designated the region "el pintado desierto."
+And a painted desert it truly is. Elsewhere I have
+described some of its horrors,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> for I have been familiar
+with them, more or less, for upwards of twenty years.
+I do not write of that of which I have merely heard, but
+"mine eyes have seen," again and again, that which I
+describe. I have been almost frozen in its piercing
+snow-storms; choked with sand in its whirling
+sand-storms; wet through ere I could dismount from my
+horse in its fierce rain-storms; terrified and temporarily
+blinded by the brilliancy of its lightning-storms; and
+almost sunstruck by the scorching power of the sun in
+its desolate confines. I have seen the sluggish waters
+of the Little Colorado River rise several feet in the
+night and place an impassable barrier temporarily before
+us. With my horses I have camped, again and again,
+waterless, on its arid and inhospitable rocks and sands,
+and prayed for morning, only to resume our exhausting
+journey in the fiercely beating rays of the burning sun;
+longing for some pool of water, no matter how dirty,
+how stagnant, that our parched tongues and throats
+might feel the delights of swallowing something fluid.
+And last year (1902), in a journey to the home of the
+Hopi, my friends and I saw a part of this desert covered
+with the waters of a fierce rain-storm as if it were an
+ocean, and the "dry wash" of the Oraibi the scene of a
+flood that, for hours, equalled the rapids of the Colorado
+River. We were almost engulfed in a quicksand, and a
+few days later covered with a sand-storm; all these experiences,
+and others, in the course of a few days.</p>
+
+<p>Stand with me on the summit of one of the towering
+mountains that guard the region and you will see such
+a landscape of color as exists nowhere else in the world.
+It suggests the thought of God's original palette&mdash;where
+He experimented in color ere He decided how
+to paint the sunset, tint the sun-kissed hills at dawn,
+give red to the rose, green to the leaves, yellow to the
+sunflowers, and the varied colors of baby blue-eyes, violets,
+portulacas, poppies, and cacti; where He concluded
+to distribute color throughout His world instead
+of making it all sombre in grays or black.</p>
+
+<p>Look! here is a vast flat of alkali, pure, dazzling
+white, shining like a vivid and horrible leprosy in the
+noon-day sun; close by is an area of volcanic action
+where a veritable "tintaro"&mdash;inkstand&mdash;has overflowed
+in devastating blackness over miles and miles. There
+are pits of six hundred feet depth full of black
+gunpowder-like substance, gardens of hellish cauliflowers
+and cabbages of forbidding black lava, and tunnels
+arched and square of pure blackness. Yonder is a
+mural face a half thousand feet high and two hundred
+or more miles long. It is nearly a hundred miles
+away, yet it reveals the rich glowing red of its walls,
+and between it and us are large "blotches" of pinks,
+grays, greens, reds, chocolates, carmines, crimsons,
+browns, yellows, olives, in every conceivable shade, and
+all blending in a strange and grotesque yet attractive
+manner, and fascinating while it awes. It is seldom
+one can see a rainbow lengthened out into flatness and
+then petrified; yet you can see it here. Few eyes have
+ever beheld a sunset painted on a desert's sands, yet all
+may see it here.</p>
+
+<p>It is a desert, surely, yet throughout its entire width
+flows a monster river; a fiendish, evil-souled river; a
+thievish, murderous river; a giant vampire, sucking the
+life-blood from thousands of square miles of territory
+and making it all barren, desolate, desert. And this
+vampire river has vampire children which emulate their
+mother in their insatiable thirst. Remorselessly they
+suck up and carry away all the moisture that would
+make the land "blossom as the rose," and thus add
+misery to desolation, devastation to barrenness.</p>
+
+<p>It is a desert, surely, yet planted in its dreary wastes
+are verdant-clad mountains, on whose summits winter's
+snows fall and accumulate, and in whose bosoms springs
+of life are harbored.</p>
+
+<p>It is a desert, surely, yet it is fringed here and there
+with dense forests, and in the very heart of its direst
+desolation threads of silvery streams lined with greenish
+verdure seem to give the lie to the name.</p>
+
+<p>It is desert, barren, inhospitable, dangerous, yet
+thousands of people make it their chosen home. Over
+its surface roam the Bedouins of the United States,
+fearless horsemen, daring travellers, who rival in picturesqueness,
+if not in evil, their compeers of the deserts
+by the Nile. Down in the deep canyon water-ways of
+the desert-streams dwell other peoples whose life is as
+strange, weird, wild, and fascinating as that of any people
+of earth.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="petrified">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image4.jpg" width="600" height="427" alt="In the Heart of the Petrified Forest" />
+</a></div>
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">In the Heart of the Petrified Forest.</span></p>
+
+<p>This is the region and these the people I would make
+the American reader more familiar with. Other books
+have been written on the Painted Desert. One was
+published a few years ago, written by a clever American
+novelist, and published by one of America's leading
+firms, and I read it with mingled feelings of delight
+and half anger. It was so beautifully and charmingly
+written that one familiar with the scenes depicted could
+not fail to enjoy it, although indignant&mdash;because of the
+errors that might have been avoided. It claims only
+to be fiction. Yet the youth of the land reading it
+necessarily gain distinct impressions of fact from its
+pages. These "facts" are, unfortunately, so far from
+true that they mislead the reader. It would have been
+a comparatively slight task for the author to have consulted
+government records and thus have made his references
+to geography and ethnology correct.</p>
+
+<p>It is needless, I hope, for me to say I have honestly
+endeavored to avoid the method here criticised. The
+bibliography incorporated as part of this book will
+enable the diligent student to consult authorities about
+this fascinating region.</p>
+
+<p>But now comes an important question. What are
+the boundaries of the Painted Desert? I am free to
+confess I do not know, nor do I think any one else does.
+The Spaniards never attempted to bound it, and no one
+since has ever had the temerity to do so. In Ives's
+map of the region he endeavored to explore, and of
+which he wrote so hopelessly, he places the Painted
+Desert in that ill-defined way that geographers used
+to follow in suggesting the location of the Great American
+Desert.</p>
+
+<p>The <i>conditions</i> of color and barrenness that first suggested
+the name exist over a large area; you find them
+in the plateaus of southern Utah and the wild wastes
+of southern Nevada; they exist in much of New Mexico
+and southwestern Colorado. In Arizona if you sweep
+around north, west, south, and east, they are there.
+Northward&mdash;in the cliffs and ravines of the Grand Canyon
+country, in Blue Canyon, in the red mesas, the coal
+deposits, and in the lava flows around the San Francisco
+Mountains; westward&mdash;in the wild mountains and
+wilder deserts that lead to the crossings of the Colorado
+River, past the craters, lava flows, Calico Mountains,
+and Mohave Desert of the country adjoining the Santa
+F&eacute; Route, and the Salton Sea, mud volcanoes, purple
+cliffs, and tawny sands of the Colorado Desert of the
+Sunset Route of the Southern Pacific; southward&mdash;in
+the Red Rock country, Sunset Pass, the meteorite beds
+of Canyon Diablo, the great cliffs of the Mogollon Plateau,
+the Tonto Basin, the Verdi Valley, and away down,
+over the Hassayampa, through the Salt River Valley,
+past the Superstition and other purple and variegated
+mountains, into the heart of northern Mexico itself;
+eastward&mdash;to the Petrified Forest, across into New
+Mexico to Mount San Mateo, by the cliffs, craters, lava
+flows, alkali flats, gorges and ravines of the Zuni
+Mountain country and as far as the Rio Grande at
+Albuquerque, where the basalt is scattered about in an
+irregular way, as if the molten stuff had been washed
+over the country from some titanic bucket, and left to
+lie in great inky blots over the bright-colored soils and
+clays.</p>
+
+<p>To me, <i>all this</i> is Painted Desert region, for much of
+it is painted and much is desert. Indeed, if one Painted
+Desert were to be staked off in any one of the above
+named States, ten others, equally large, could be found
+in the remaining ones.</p>
+
+<p>It is a wonderful region viewed from any standpoint.
+Scenic! It is unrivalled for uniqueness, contrasts, variety,
+grandeur, desolateness, and majesty. Geologic! The
+student may here find in a few months what a lifetime
+elsewhere cannot reveal. Artistic! The artist will find
+it his rapture and his despair. Arch&aelig;ologic! Ruins
+everywhere, cavate, cliff, and pueblo dwellings, waiting
+for investigation, and, doubtless, scores as yet
+undiscovered. Ethnologic! Hopi, Wallapai, Havasupai,
+Navaho, Apache, and the rest; with mythologies as
+fascinating and complex as those of old Greece; with
+histories that lose themselves in dim legend and tradition,
+and that tell of feuds and wars, massacres and
+conflicts, that extend over centuries.</p>
+
+<p>In the first chapter I have briefly named some of the
+wonders and marvels of this fascinating land, and though
+in barest outline, "the half has not been told."</p>
+
+<p>It will be noticed that I have not rigidly adhered to
+the subjects as indicated by the heads of the chapters.
+I have preferred a discursive rather than a rigid style,
+for I deem it will prove itself the more interesting to the
+generality of my readers, and I merely call attention to
+it so that my critics may know it is not done without
+intent.</p>
+
+<p>Of the Indians of this region I have room to write
+of four tribes only, viz., the Hopi, the Navaho, the
+Wallapai, and the Havasupai. Of the former much has
+been written in late years, owing to the interest centred
+in their thrilling religious ceremony, the Snake Dance.
+Of the Navaho considerable is known, but of the Wallapai
+and Havasupai there is little known and less written.
+Indeed, of the Wallapai there is nothing in print except
+the brief and cursory remarks of travellers, and the reports
+of the teachers of the recently established schools
+to the Indian Department. No one is better aware than
+myself of the incomplete and fragmentary character of
+what I have written, but this book is issued, as others
+that have preceded it from my pen, in accord with my
+desire to place in compact form for the general reader
+reliable accounts of places and peoples in the United
+States hitherto known only to the explorer and scientist.</p>
+
+<p>To all the writers of the United States Bureau of
+Ethnology and the Smithsonian Institution, as well as
+those of other departments of the Government who
+have written on the region, I gratefully acknowledge
+many indebtednesses, especially to Powell, Fewkes,
+Matthews, Stephen, Hodge, Hough, Hrdlicka, Cushing,
+and Shufeldt.</p>
+
+<p>To those who know the persistency and conscientiousness
+of my labors in my chosen field, and the pains I
+take both by observation and from the works of authorities
+to gain accurate knowledge, and my <i>over</i>-willingness
+to acknowledge by pen and voice those to whom I am
+indebted, it will not be necessary to state that I have
+endeavored to make this book a standard. If I have
+failed to give credit where it was due, I do so now with
+an open heart.</p>
+
+<p>For the kindly reception my work in the printed page
+and on the platform has received in the past I hereby
+express my grateful acknowledgments.</p>
+
+<p style="margin-top: 2em; text-align: right;"><span class="smcap">George Wharton James.</span></p>
+
+<p style="margin-top: 2em;"><span class="smcap">Author Amphitheatre,</span></p>
+<p>&nbsp;&nbsp;&nbsp;&nbsp;<span class="smcap">Bass Camp,</span></p>
+<p><span class="smcap">Grand Canyon, Arizona.</span></p>
+
+<hr class="chap" />
+
+
+
+
+<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p>
+
+<p class="ph2"><i>THE INDIANS OF THE<br />
+Painted Desert Region</i></p>
+
+<h2><a name="ChI." id="ChI."></a>CHAPTER I<br />
+<small>THE PAINTED DESERT REGION</small></h2>
+
+
+<p><span class="dropcap">C</span><span class="smcap">ivilization</span> and barbarism obtrude themselves
+delightfully at every turn in this Wonderland
+of the American Southwest, called the Painted Desert
+Region.</p>
+
+<p>Ancient and modern history play you many a game
+of hide-and-seek as you endeavor to trace either one or
+the other in a study of its aboriginal people; you look
+upon a ceremony performed to-day and call it modern.
+In reality it is of the past, so old, so hoary with antiquity
+that even to the participants it has lost its origin
+and much of its meaning.</p>
+
+<p>History&mdash;exciting, thrilling, tragic&mdash;has been made
+in the Painted Desert Region; was being made centuries
+before Leif Ericson landed on the shores of Vinland,
+or John and Sebastian Cabot sailed from Bristol.
+History that was ancient and hoar when the band of
+pilgrims from Leyden battled with the wild waves of the
+Atlantic's New England shore, and was lapsing into
+sleepiness before the guns of the minute-men were fired
+at Lexington or Allen had fallen at Bunker Hill.</p>
+
+<p><span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span></p>
+
+<p>In the Painted Desert Region we find peoples strange,
+peculiar, and interesting, whose mythology is more fascinating
+than that of ancient Greece, and, for aught we
+know to the contrary, may be equally ancient; whose
+ceremonies of to-day are more elaborate than those
+of a devout Catholic, more complex than those of a
+Hindoo pantheist, more weird than those of a howling
+dervish of Turkestan.</p>
+
+<p>Peoples whose origin is as uncertain and mysterious
+as the ancients thought the source of the Nile; whose
+history is unknown except in the fantastic, though stirring
+and improbable stories told by the elders as they
+gather the young men around them at their mystic
+ceremonies, and in the traditional songs sung by their
+high priests during the performance of long and exhausting
+worship.</p>
+
+<p>Peoples whose government is as simple, pure, and
+perfect as that of the patriarchs, and possibly as ancient,
+and yet more republican than the most modern government
+now in existence. Peoples whose women build
+and own the houses, and whose men weave the garments
+of the women, knit the stockings of their own wear, and
+are as expert with needle and thread as their ancestors
+were with bow and arrow, obsidian-tipped spear, or
+stone battle-axe.</p>
+
+<p>Here live peoples of peace and peoples of war; wanderers
+and stay-at-homes; house-builders and those
+who scorn fixed dwelling-places; poets whose songs,
+like those of blind Homer and the early Troubadors,
+were never written, but enshrined only in the hearts of
+the race; artists whose paints are the brilliant sands of
+many-colored mountains, and whose brushes are their
+own deft fingers.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="freak">
+<img class="border" style="margin-top: 1em;" src="images/image5a.jpg" width="450" height="361" alt="A Freak of Erosion in the Petrified Forest." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">A Freak of Erosion in the Petrified
+Forest.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="journeying">
+<img class="border" style="margin-top: 1em;" src="images/image5b.jpg" width="450" height="353" alt="Journeying over the Painted Desert to the Hopi Snake Dance." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Journeying over the Painted Desert to
+the Hopi Snake Dance.</span></p>
+
+<p><span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span></p>
+
+<p>Its modern history begins about three hundred and
+fifty years ago when one portion of it was discovered by
+a negro slave, whose amorous propensities lured him
+to his death, and the other by a priest, of whom one
+writer says his reports were "so disgustful in lyes and
+wrapped up in fictions that the Light was little more
+than Darkness."</p>
+
+<p>Of its ancient history who can more than guess? To
+most questions it remains as silent as the Sphinx. The
+riddle of the Sphinx, though, is being solved, and so
+by the careful and scientific work of the Bureau of
+Ethnology, the riddles of the prehistoric life of our
+Southwest, slowly but surely, are being resolved.</p>
+
+<p>One of the countries comprised in the Painted Desert
+Region is the theme of an epic, Homerian in style if
+not in quality, full of wars and rumors of wars, storming
+of impregnable citadels, and the recitals of deeds as
+brave and heroic as those of the Greeks at Marathon or
+Thermopyl&aelig;; a poem recently discovered, after having
+remained buried in the tomb of oblivion for over two
+hundred years.</p>
+
+<p>Here are peoples of stupendous religious beliefs.
+Peoples who can truthfully be designated as the most
+religious of the world; yet peoples as agnostic and
+sceptic, if not as learned, as Hume, Voltaire, Spencer,
+and Ingersoll. Peoples to whom a written letter is
+witchcraft and sorcery, and yet who can read the
+heavens, interpret the writings of the woods, deserts,
+and canyons with a certainty never failing and unerring.
+Peoples who twenty-five years ago stoned and hanged
+the witches and wizards they sincerely thought cursed
+them, and who, ten years ago hanged, and perhaps even
+to-day, though secretly, hang one another on a cross as
+an act of virtue and religious faith, after cruelly beating<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span>
+themselves and one another with scourges of deadly
+cactus thorns.</p>
+
+<p>Here are intelligent farmers, who, for centuries, have
+scientifically irrigated their lands, and yet who cut off the
+ears of their burros to keep them from stealing corn.</p>
+
+<p>A land it is of witchcraft and sorcery, of horror and
+dread of ghosts and goblins, of daily propitiation of
+Fates and Powers and Princes of Darkness and Air at
+the very thought of whom withering curses and blasting
+injuries are sure to come.</p>
+
+<p>Here dwell peoples who dance through fierce, flaming
+fires, lacerate themselves with cactus whips, run
+long wearisome races over the scorching sands of the
+desert, and handle deadly rattlesnakes with fearless
+freedom, as part of their religious worship.</p>
+
+<p>Peoples who pray by machinery as the Burmese use
+their prayer wheels, and who "plant" supplications as
+a gardener "plants" trees and shrubs.</p>
+
+<p>Peoples to whom a smoking cigarette is made the
+means of holy communion, the handling of poisonous
+reptiles a sacred and solemn act of devotion, and the
+playing with dolls the opportunity for giving religious
+instruction to their children.</p>
+
+<p>Peoples who are pantheists, sun worshippers, and
+snake dancers, yet who have churches and convents
+built with incredible labor and as extensive as any modern
+cathedral.</p>
+
+<p>Peoples whose conservatism in manners and religion
+surpass that of the veriest English tories; who, for hundreds
+of years, have steadily and successfully resisted
+all efforts to "convert" and change them, and who
+to-day are as firm in their ancient faiths as ever. Peoples
+whom Spanish conquistadors could not tame with<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span>
+matchlock, pike, and machete, nor United States forces
+with Gatling gun, rifle, and bayonet.</p>
+
+<p>Peoples to whom fraternal organizations and secret
+societies, for men and women alike, are as ancient as the
+mountains they inhabit, whose lodge rooms are more
+wonderful, and whose signs and passwords more complex
+than those of any organization of civilized lands
+and modern times.</p>
+
+<p>Peoples industrious and peoples studiously lazy,
+honest and able in thievery, truthful and consummate
+liars, cleanly and picturesquely dirty, interesting and
+repulsively loathsome, charming and artistically hideous,
+religious and cursedly wicked, peaceful and unceasingly
+warlike, lovers of home and haters of fixed habitations.</p>
+
+<p>Here are peoples who dwell upon almost inaccessible
+cliffs, peoples of the clouds, and, on the other hand,
+peoples who dwell in canyon depths, where stupendous
+walls, capable of enclosing Memphis, Thebes, Luxor,
+Karnak, and all the ruins of ancient Egypt, are the
+boundaries of their primitive residences.</p>
+
+<p>The Painted Desert Region is a country where rattlesnakes
+are washed, prayed over, caressed, carried in the
+mouth, and placed before and on sacred altars in religious
+worship.</p>
+
+<p>Where the worship of the goddess of reproduction
+with all its phallic symbolism is carried on in public
+processionals, dances, and ceremonials by men, women,
+maidens, and children without shameful self-consciousness,
+yet where dire penalties, even unto mutilation
+and death, are visited upon the unchaste.</p>
+
+<p>Where polygamy has been as openly practised as in
+the days of Abraham, and possibly from as early a time,
+and where to-day it is as common to see a man who,<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span>
+openly, has two or more wives, as in civilized lands it
+is common to see him with but one. And yet it is
+a land in which polygamy is expressly forbidden by
+United States law, and where numbers of arrests have
+been made for violation of that law.</p>
+
+<p>Where religious rites are performed, so mystic and
+ancient that their meaning is unknown even to the
+most learned of those who partake in them.</p>
+
+<p>Indeed, the Painted Desert Region, though a part
+of the United States of America, is a land of peoples
+strange, unique, complex, diverse, and singular as can
+be found in any similar area on the earth, and the
+physical contour of the country is as strange and
+diverse as are the peoples who inhabit it.</p>
+
+<p>It is a land of gloriously impressive mountains,
+crowned with the snows of blessing and bathed in a
+wealth of glowing colors, changing hues, and tender
+tints that few other countries on earth can boast.</p>
+
+<p>On its eastern outskirt is a portion of one of the
+largest cretaceous monoclines in the world, and near by
+is a natural inkstand, half a mile in circumference, from
+which, centuries ago, flowed fiery, inky lava which has
+now solidified in intensest blackness over hundreds of
+miles of surrounding country.</p>
+
+<p>It is a land of mountain-high plateaus, edged with
+bluffs, cliffs, and escarpments that delight the distant
+beholder with their richness of coloring and wondrous
+variety of outline, and thrill with horror those who
+unexpectedly stand on their brinks.</p>
+
+<p>It is a land of laziness and indifferent content, where
+everything is done "poco tiempo"&mdash;"in a little while"&mdash;and
+where "to-morrow" is early enough for all
+laborious tasks, and yet a land of such tireless energy,<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span>
+never-ceasing work, and arduous labor as few countries
+else have ever known.</p>
+
+<p>A land where people live in refinement, education,
+and all the luxuries of twentieth-century civilization
+side by side with peoples whose dress, modes of living,
+habits of eating and sleeping, styles of food and cookery
+are similar to those of the subjects of Boadicea and
+Caractacus.</p>
+
+<p>In the Painted Desert Region the root of one
+dangerous-looking prickly cactus is used for soap, and
+the fruit of another for food.</p>
+
+<p>Here horses dig for water, and mules are stimulated
+by whiskey to draw their weighty loads over torrid
+deserts and up mountain steeps.</p>
+
+<p>It is a land of ruins, desolate and forlorn, buried and
+forgotten, with histories tragic, bloody, romantic; ruins
+where charred timbers, ghastly bones, and demolished
+walls speak of midnight attacks, treacherous surprises,
+and cruel slaughters; where whole cities have been
+exterminated and destroyed as if under the ancient
+commands to the Hebrews: "Destroy, slay, kill, and
+spare not."</p>
+
+<p>A desert country, and yet, in spots, marvellously
+fertile. Barren, wild, desolate, forsaken it is, and yet,
+here and there, fertile valleys, wooded slopes, and garden
+patches may be found as rich as any on earth.</p>
+
+<p>Where atmospheric colorings are so perfect and so
+divinely artistic in their applications that weary and desolate
+deserts are made dreams of glory and supremest
+beauty, and harsh rugged mountains are sublimated
+into transcendent pictures of tender tints and ever-changing
+but always harmonious combinations of color.</p>
+
+<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span></p>
+
+<p>A land where rain may be seen falling in fifty showers
+all around, and yet not a drop fall, <i>for a year or more</i>,
+on the spot where the observer stands.</p>
+
+<p>A land of sculptured images and fantastic carvings.
+Where water, wind, storm, sand, frost, heat, atmosphere,
+and other agencies, unguided and uncontrolled by man,
+have combined to make figures more striking, more
+real, more picturesque, more ugly, more beautiful, and
+more fantastic than those of the angels, devils, saints,
+and sinners that crown and adorn the ancient Pagan
+shrines of the Orient and the more modern Christian
+shrines of the Occident;&mdash;a veritable
+Toom-pin-nu-wear-tu-weep&mdash;Land of the Standing Rocks&mdash;more
+gigantic, wonderful, and attractive than can be found
+elsewhere in the world.</p>
+
+<p>Where sand mountains, yielding alike to the fierce
+winds of winter and the gentle breezes of summer,
+slowly travel from place to place, irresistibly controlling
+fresh sites and burying all that obstructs their path.</p>
+
+<p>A land where, in summer, railway trains are often
+stopped by drifting sands blown by scorching winds
+over almost trackless Saharas, and where, in winter,
+the same trains are stopped by drifting snows blown
+over the same Saharas now made Arctic in their frozen
+solitude.</p>
+
+<p>A land where once were vast lakes in which disported
+ugly monsters, and on the surface of which swam mighty
+fish-birds who gazed with curious wonder upon the
+enormous reptiles, birds, and animals which came to
+lave themselves in the cooling waves or drink of their
+refreshing waters.</p>
+
+<p>But now lakes, fishes, reptiles, and animals have
+entirely disappeared. Where placid lakes once were
+lashed into fury by angry winds are now only sand<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span>
+wastes and water-worn rocks where the winds howl
+and shriek and rave, and mourn the loss of the waters
+with which they used to sport; and the only remnants
+of prehistoric fishes, reptiles, and animals are found in
+decaying bones or fossilized remains deep imbedded
+in the strata of the unnumbered ages.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="ancient">
+<img class="border" style= "margin-top: 1em;" src="images/image6.jpg" width="600" height="360" alt="Ancient Pottery dug from Prehistoric Ruins on the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Ancient Pottery dug from Prehistoric
+Ruins on the Painted Desert.</span></p>
+
+<p>A land where volcanic fires and fierce lava flows,
+accompanied by deadly fumes, noxious gases, and
+burning flames, have made lurid the midnight skies,
+and driven happy people from their peaceful homes.</p>
+
+<p>A land through which a mighty river dashes madly
+and unrestrainedly to the sea, and yet where, a few
+miles away, a spring that flows a few buckets of water
+an hour is an inestimable treasure. Yes indeed, where,
+in sight of that giant river, thirsty men have gone
+raving mad for want of water, and have hurled themselves
+headlong down thousand-feet-high precipices in
+their uncontrolled desire to reach the precious and
+cooling stream.</p>
+
+<p>A land of rich and florid coloring where the Master
+Artist has revelled in matchless combinations. It is a
+land of color,&mdash;sweet, gentle, tender colors that penetrate
+the soul as the words of a lover; fierce, glaring,
+bold colors that strike as with the clenched fist of a
+foe.</p>
+
+<p>It is the stage upon which the bronze and white
+actors of three hundred and fifty years ago played
+their games of life with ambitions, high as they were
+selfish, determined as they were bold, and unscrupulous
+as they were successful.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span></p>
+
+
+
+
+<h2><a name="ChII." id="ChII."></a>CHAPTER II<br />
+<small>DESERT RECOLLECTIONS</small></h2>
+
+
+<p><span class="dropcap">O</span><span class="smcap">f</span> the flora and fauna of the Painted Desert Region
+I have made no study. That they are fascinating
+the works of Hart Merriam, Coville, Lemmon, Hough,
+and others of later days, and of the specialists of the
+earlier government surveys, abundantly testify. There
+are cacti of varieties into the hundreds, sagebrush, black
+and white grama, bunch grass, salt grass, hackberry,
+buck-brush, pines, junipers, spruces, cottonwoods, and
+willows, besides a thousand flowering plants. There
+are lizards, swifts, rattlesnakes, scorpions, Gila monsters,
+vinegerones, prairie dogs, hedgehogs, turtles, squirrels,
+cottontail and jack-rabbits, antelope, deer, mountain
+sheep, wildcats, and some bear.</p>
+
+<p>It is more of its physiographic conditions in a general
+way, however, that I would here write.</p>
+
+<p>Most people's conception of a desert is a flat, level
+place of nothing but sand. It is sand instead of water;
+a desert instead of an ocean. Few deserts conform to
+this conception,&mdash;none, indeed, that I know of in the
+boundaries of the United States. This Painted Desert
+Region is wonderfully diversified. There is sand, of
+course, but much rock, many trees, more canyons, some
+mountains and lava flows, extinct volcanoes, forests, and
+pastures. The Grand Canyon runs across its northern
+borders, and it is the vampire river that flows in that
+never-to-be-described water-way that drains away the
+water which leaves this the desert region it is; for the<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span>
+Colorado has many tributaries, and tributaries of
+tributaries,&mdash;the Little Colorado, Havasu (Cataract) Creek,
+Canyon Padre, Canyon Diablo, Walnut Creek, Oak
+Creek, Willow Creek, Diamond Creek, and a score or
+hundred others.</p>
+
+<p>Its great mountains are the San Francisco range, on
+the shoulders of which Flagstaff is located, Mount San
+Mateo, seen from the Santa F&eacute; train near Grants in New
+Mexico, and Williams Mountain, west of Flagstaff, at
+the foot of which the railway traveller will see the town
+of Williams.</p>
+
+<p>Near Flagstaff are a number of extinct volcanoes and
+great masses of lava flow; from the train at Blue Water
+to the right a few miles one may see the crater
+Tintaro&mdash;the Inkstand. The Zuni Mountains have many
+craters, chief of which is the Agua Fria crater, and lava
+flows from the Zuni Mountains and Mount San Mateo
+meet in the valley, and one rides alongside them for
+miles coming west beyond Laguna.</p>
+
+<p>South of Canyon Diablo is a wonderful meteoritic
+mountain, the explanation of whose existence the scientists
+have not yet determined. From Peach Springs a
+large meteoric rock was sent to the Smithsonian, and
+I have one dug out of a hole of its own making in the
+Zuni Mountains, both of which weigh upwards of a ton.</p>
+
+<p>To the east of the Canyon Diablo Mountain is Sunset
+Pass, familiar to the readers of Gen. Charles King's
+thrilling Arizona stories, and beyond it to the south
+are Hell's Canyon,&mdash;which does not belie its name,&mdash;the
+Verdi Valley, and the interesting Red Rock Country,
+where numerous cliff and cavate dwellings have recently
+been discovered and explored by Dr. Fewkes.</p>
+
+<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p>
+
+<p>Indeed, this whole region is one of cliff and cavate
+and other forsaken dwellings. Everywhere one meets
+with them. Desert mounds, on examination, prove to
+be sites of long-buried cities, and hundreds, nay thousands
+of exquisite vessels of clay, decorated in long-forgotten
+ways, have been dug up from them and sent to
+grace the shelves of museums and speak of a people
+long since crumbled to dust.</p>
+
+<p>The miner has found it a profitable field for his
+operations, the Jerome and Congress, with the Old
+Vulture and similar mines, having made great fortunes
+for their owners. More than half our knowledge of
+the country came primarily from the daring and courageous
+prospectors who risked its dangers and deaths
+in their search for gold.</p>
+
+<p>The roads in the Painted Desert are long and tedious,
+and the horses drag their weary way over the scorching
+sands, the wheels of the wagon sinking in, as does also
+the heart of the sensitive rider who sees the efforts the
+poor beasts are making to obey his will. Yet the
+animals seldom sweat. Such is the rapid radiation of
+moisture in this dry, high atmosphere that one never
+sees any of the sweat and lather so common to hard-driven
+horses in lower altitude.</p>
+
+<p>The food question for horses is often serious if one
+goes far from the beaten path of traders or Indians. A
+desert is not a pasture, though its scant patches of grass
+often have to serve for one. The general custom, where
+possible, is to carry a small amount of grain, which
+is fed sparingly night and morning. The horses are
+hobbled and turned loose in as good pasture as can be
+found. Hence the first questions asked when determining
+a camping place are, "What kind of pasture
+and water does it possess?" There are times when one<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span>
+dare not run the risk of turning the horses loose.
+Thirsty beyond endurance, they will often travel all
+night, even though closely hobbled, back to where the
+last water was secured. Then they must be tracked
+back, and no more exhausting and disheartening occupation
+do I know than this.</p>
+
+<p>On one occasion we were compelled to camp where
+there was little pasturage. It rained, and there were
+two ladies in my party. The covered wagon was
+emptied and their blankets rolled down in it, so that
+they could be in shelter. Our driver was a German
+named Hank. Two of "his horses were mules," and
+these were tied one to each of the front wheels. The
+two real horses were tied to the rear wheels. During
+the night "Pete," one of the mules, got his fore legs
+over the pole of the wagon, and began to tug and pull
+so that the ladies were afraid the vehicle might be overturned.
+Calling to Hank, the poor fellow was compelled
+to get out of his blankets and in the rain go to Pete's
+rescue. To their intense amusement the ladies heard
+him remonstrating with the refractory mule, and almost
+exploded when he wound up his remonstrances, hitherto
+couched in quiet and dignified language, "Pete, you
+are von little tefel."</p>
+
+<p>Some people do not like to hobble a horse, and so
+they picket him. There are different ways of "picketing"
+a horse. He may be tied by the halter to a bush,
+tree, wagon, or stake driven into the ground. But these
+methods are fraught with danger. I once had a valuable
+horse at a time when Dr. Joseph LeConte, the beloved
+professor of geology of the University of California, was
+spending a month with me in the mountains. We had
+six horses, and all were "picketed" from the halter, or<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span>
+a rope around the neck. Three times a day we changed
+them to fresh pasturage. At one of the changing times
+we found the beautiful black stretched out cold and
+stiff. In scratching his head the hoof of his hind foot
+had caught in the rope, and in seeking to free himself
+he had pulled the rope tighter and tighter until he had
+strangled himself. The gentle-hearted professor sat down
+and wept at the tragic end of the noble horse "Duke"
+he had already learned to love.</p>
+
+<p>To prevent this danger I have often picketed a horse's
+hind foot to a log heavy enough to drag, so that the hungry
+animal could move a little in search of food, but not
+run or get far away. There have been two or three
+times, however, in my experience, where I could find
+neither tree, bush, nor stake. Not a rock or log could
+be found for miles to which the saddle horse I rode
+could be picketed. What then could I do? Sit up all
+night to care for my horse? Ride all night? Or do
+as I heard of one or two men having done, viz., picket
+the horse to my own foot? I once heard of a man
+who was dragged to his death that way. His cayuse
+was startled during the night and started to run. As
+the rope tightened and he dragged the unhappy wretch
+attached to him, his fear increased his speed, and not
+until he was exhausted and breathless did he stop in
+his wild, mad race. He was found with the corpse,
+bruised and mangled beyond all recognition, still dragging
+at the end of the rope.</p>
+
+<p>I had no desire to run such risk. So I did the
+impossible,&mdash;picketed my horse to a hole in the ground.</p>
+
+<p>"Nonsense! Picket a horse to a hole in the ground?
+It can't be done!"</p>
+
+<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span></p>
+
+<p>Indeed! But I did it. Watch me. Cut into the
+ground (especially if it is a little grassy) and make a hole
+a little larger than to allow your full fist to enter. As
+you dig deeper widen the hole below so that it is
+a kind of a chimney towards the top. Dig fully a foot
+or a foot and a half down. Then take the rope, which
+is already fastened at the other end to your horse, wrap
+the end around a piece of grass, or paper, or a small
+stone, or anything; put the knot into the hole, and
+"tamp" in the earth as vigorously as you can. Your
+horse is then fast, unless he grows desperately afraid
+and pulls with more than ordinary vigor.</p>
+
+<p>The scarcity of water makes journeying on the Painted
+Desert a grave and serious problem. The springs are
+few and far between, and only in the rainy season can
+one rely upon stony or clay pockets that fill up with the
+precious fluid. In going from Canyon Diablo to Oraibi
+there are four places where water may be obtained.
+First in a small canyon a few miles west of Volz's
+Crossing of the Little Colorado; then at the Lakes,&mdash;small
+ponds of dirty, stagnant water, where a trading-post
+is located and where the journey is generally
+broken for a night. Next day, twenty-two miles must
+be driven to Little Burro Spring before water is again
+found, and a few miles further on, on the opposite side
+of the valley, is Big Burro Spring. Then no more water
+is found until Oraibi is reached. There are two springs
+on the western side of the Oraibi mesa, and three miles
+on the eastern side in the Oraibi Wash is a good well,
+some sixty feet deep, of cold and good but not over-clear
+water. There are small pools near Mashonganavi,
+Shipauluvi, and Shungopavi, but the water is poor at
+best and very limited in quantity to those who are used
+to the illimitable flow of ordinary Eastern cities. The<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span>
+whole water supply at Mashonganavi, which is by far
+the best watered town of the middle mesa, would not
+more than suffice for the needs of a New York or Boston
+family of six or eight persons, and consternation would
+sit upon the face of the mistress of either household if
+such water were to flow through the faucets of her
+home.</p>
+
+<p>At Walpi there are three pool springs on the west
+side, but all flow slowly. One is good (for the desert),
+another is fair, and the third is horrible. Yet this last is
+almost equal to the supply on the eastern side, where
+there are three pool springs, only two of which can be
+used for domestic purposes.</p>
+
+<p>Storms fearful and terrible often sweep across this
+desert region. I have "enjoyed" several notable experiences
+in them, storms of sand, of rain, of wind, of
+lightning, and of thunder, sometimes one kind alone,
+other times of a combination of kinds. At one time
+we were camped in the Oraibi Wash not far from the
+home of the Mennonite missionary, my friend Rev.
+H. R. Voth. There were seven of us in my party,&mdash;five
+men, two women. Our general custom on making
+a camp was first of all to choose the best place for the
+beds of the ladies, and then the men arranged their
+blankets in picturesque irregularity around them at
+some distance away, thus forming a complete guard,
+not because of any necessity, but to make the ladies
+feel less timid. As my daughter was one of the ladies,
+I invariably rolled out my blankets near enough to be
+called readily should there be any occasion during the
+night.</p>
+
+<p>We had not been in our blankets long, that night,
+before a fearful thunder and rain-storm burst upon us.<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span>
+We had all gone to bed tired after our long and weary
+day watching the Hopi ceremonies, and the camp equipage
+was not prepared for a storm. It was pitch dark
+except for the sharp flashes of lightning which occasionally
+cut the blackness into jagged sections, and the
+deluge of rain waited for no squeamishness on my part.
+Hastily jumping up, I ran to and fro in my bare feet
+and night garments, caught up a big wagon sheet, and
+endeavored to spread it over the exposed beds of the
+ladies. The wind was determined I should not succeed,
+but I am English and obstinate. So I seized camera
+cases, valises, boxes of canned food, and anything
+heavy, and placed them upon the edges of the flapping
+canvas. Running back and forth to the wagon, the
+lightning every now and again revealed a drenched,
+fantastic figure, and I could hear suppressed laughter
+and giggles from under the blankets whence should
+have issued songs of thankfulness to me. But "it was
+ever thus!" I succeeded finally in pinning down the
+canvas, and had just rolled my wet and shivering form
+in my own drenched blankets, when Mr. Voth, with a
+lantern in his hand, came and simply demanded that the
+ladies come over to warmth and shelter in his hospitable
+house. Hastily wrapping themselves up, they started,
+blown about by the wind and flaunted by the tempest.
+The sand made it harder still to walk, and out of breath
+and wildly dishevelled, they struggled up the bank of
+the Wash and were soon comfortably ensconsed indoors.
+Then, strange irony of events, the storm immediately
+ceased, the heavens cleared, the stars shone bright, the
+cool night air became delicious to the nostrils and tired
+bodies, and we who remained outside had a sleep as
+ineffably sweet as that of healthful babes, while the<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span>
+ladies sweltered and rolled and tossed with discomfort
+in the moist heat that had accumulated in the closed
+rooms.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="painted">
+<img class="border" style="margin-top: 1em;" src="images/image7a.jpg" width="450" height="350" alt="The Painted Desert near the Little Colorado River." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Painted Desert near the Little
+Colorado River.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="asleep">
+<img class="border" style="margin-bottom: 1em;" src="images/image7b.jpg" width="450" height="353" alt="Asleep, Early Morning, on the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Asleep, Early Morning, on the Painted
+Desert.</span></p>
+
+<p>A few years later I was again at Oraibi, and
+strangely near the same camping place. This time my
+companions were W. W. Bass, whose early adventures
+have been recounted in my "In and Around the Grand
+Canyon," a photographer, and a British friend of his who
+had stopped off in California on his way home from
+Japan. Mr. Britisher had contributed a small share
+towards the expenses of the expedition, but with insular
+ignorance he had presumed that his small mite would
+pay the expenses of the whole outfit for a long period.
+It must be confessed that we had had a most arduous
+trip. The Painted Desert had shown its ugly side from
+the very moment we left the railway. Four miles out
+we had been stopped by the most terrific and vivid
+lightning-storm it has ever been my good fortune to
+witness and to be scared half out of my wits with. At
+Rock Tanks we had another storm. We had been
+jolted and shaken on our way out to Hopi Point of the
+Grand Canyon, and had come so near to perishing for
+want of water that we fell on our knees and greedily
+drank the vilest liquid from an alkali pool, a standing
+place of horses, on our way to the Little Colorado. At
+the old Tanner Crossing of that stream we had had another
+rain and lightning-storm near unto the first in fury, and
+in which our British friend had been caught in his
+blankets and nearly frightened to death. In the Moenkopi
+Wash he was offended because I left the wagon
+to ride to the home and accept the hospitality of the
+Mormon bishop, which he interpreted again with insular
+ignorance to mean a palace, a place of luxury, exquisite<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span>
+restfulness, good foods, and delicious iced wines, while
+he was left to beans, bacon, flapjacks, and dried fruit,
+and a roll of blankets on the rough and uneven ground.
+(It didn't make any difference that I explained to him
+next day that I had slept on a grass plot with one quilt
+and no pillow, cold, shivering, and longing for my good
+substantial roll of Navaho blankets, left for him to use
+if he so desired, and that our "banquet" had been coarse
+bread and a bowl of milk.) Then we had had another
+storm at Toh-gas-je, which I had partially avoided by
+riding on ahead in the light wagon of the Indian agent
+who piloted us, while he&mdash;Mr. Britisher&mdash;was in the
+heavier ambulance. The next night we camped, attempting
+to sleep on the stony slopes of the hillside at
+Blue Canyon in wretchedness and misery, because it
+was too late when we arrived to dare to drive down into
+the canyon. The next day we drove over the Sahara
+of America, a sandy desert which even to the Hopis is
+the most a-tu-u-u (hot) of all earthly places. That
+noon we camped in the dry wash of Tnebitoh, where we
+had to dig for water, waiting for it slowly to seep into
+the hole we had dug. It was a sandy, alkaline decoction,
+but we were glad and thankful for it, and the way
+the poor horses stood and longingly looked on as we
+waited for the inflow was pitiable. At night we camped
+some twelve or fifteen miles farther on, without water,
+hobbling the horses and turning them loose. I had
+engaged an Indian to go with us from Blue Canyon as
+helper and guide, so I sent him, in the morning, to
+bring in the horses. Two or three hours later he returned,
+with but one of the animals, and said he had
+tried to track the others, but could not do so. Imagine
+what our predicament would have been, in the heart of<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span>
+the desert, without horses and water, and many miles
+away from any settlement. There was but one thing
+to be done, and Mr. Bass at once did it. Putting a
+bridle on the one horse, he rode off barebacked after
+the runaways. Knowing the character of his mules, he
+aimed directly for the Tnebitoh. When he arrived at the
+spot where we had watered the day before, he found
+that, with unerring instinct, the horses had returned to
+this spot and had dug new watering places for themselves.
+Then, scenting the cool grass of the San
+Francisco Mountains, they had aimed directly west, and,
+hobbled though they were, the tracks showed they were
+travelling at a lively rate of speed. Knowing the urgency
+and desperateness of our case, Bass followed as
+fast as he could make his almost exhausted animal go,
+and after an hour's hard riding saw, in the far-away
+distance, the three perverse creatures "hitting" the
+trailless desert as hard as they could. Jersey, a knowing
+mule, was in the lead. He soon saw Bass, and,
+seeming to communicate with the others, they turned
+and saw him also. Jack (the other mule) and the
+horse at once showed a disposition to stop, but Jersey
+with bite and whinney tried to drive them on. Finding
+his efforts useless, he stopped with the others, and, when
+Bass rode up, allowed himself to be "necked" (tied neck
+to neck) with the other two. Horses and man were as
+near "played out" as we cared to see them when, later
+in the day, they returned to camp.</p>
+
+<p>It does not do to go out upon the Painted Desert
+without some practical person who is capable of meeting
+all serious emergencies that are likely to arise.</p>
+
+<p>The next day we drove on to Oraibi, in the scorching
+sun, over the sandy hillocks, where no road would<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span>
+last an hour in a wind-storm unless it were thoroughly
+blanketed and pegged down. We were all hot, weary,
+and ill-tempered. Thinking to help out, I volunteered
+to walk up the steep western trail to the mesa top and
+secure some corn at Oraibi for our horses, so that they
+could be fed at once on reaching our stopping place on
+the east side. When we started I had suggested the
+hope that we might be able to stop in the schoolhouse
+below the Oraibi mesa, as I had several times done in
+times before; but when the wagon arrived there, and
+I came down from the mesa, it was found to be already
+occupied by persons to whom it had been promised by
+the Indian agent. Camping, then, was the only thing left
+open to us, until I could see the Hopis and rent one of
+their houses. Down we drove to the camp, where alone
+a sufficiency of water was to be found. This explains
+our close proximity to the camp of the earlier year.
+We were just preparing our meal when a fierce sand-storm
+blew up. Cooking was out of the question; the
+fire blew every which way, and the sand filled meat,
+beans, corn, tomatoes with too much grit for comfort.
+This was the last straw that broke the back of Mr.
+Britisher's complacency. He had bemoaned again and
+again the leaving of his comfortable home to come into
+this "God-forsaken region," in a quest of what our crazy
+westernism called pleasure, and now his fury burst upon
+me in a manner that dwarfed the passion of the heavens
+and the earth. While there was a refinement in his
+vituperation, there was an edge upon it as keen as fury,
+passion, and culture could give it. I was scorched by
+his scarifying lightnings, struck again and again by his
+vindictive thunderbolts, tossed hither and thither by
+his stormy winds, and lifted heavenwards and then<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span>
+dashed downwards by the tornadoes and whirlwinds
+of his passion. It was dazzling, bewildering, intensely
+interesting, and then fiercely irritating. I stood it all
+until he denounced my selfishness. There's no doubt
+I am selfish, but there is a limit to a fellow's endurance
+when another fellow claims the discovery and rubs it in
+upon you until he abrades the skin. So I raised my
+hand and also my voice: "Stop, that's enough. Dare
+to repeat that and I'll tie you on a horse and send you
+back to the railway in charge of an Indian so quickly
+that you'll wonder how you got there. Selfish, am I?
+I permitted you to come on this trip as a favor to my
+photographer. The paltry sum you paid me has not
+found one-fourth share of the corn for one horse,
+let alone your own food, the hire of the horses, wagon,
+and driver. To oblige you I have allowed you the whole
+way to ride inside my conveyance that you might talk
+together, while I have sat out in the hot sun. If any
+help has been needed by Mr. Bass in driving, I have
+willingly given it instead of calling upon you. I have
+done all the unpacking and the packing of the wagon
+at each camp, morning, noon, and night. I have done
+all the cooking and much of the dish-washing, and yet
+you have the impudence and mendacity to say I have
+been selfish. Very well! I'll take myself at your
+estimate. In future I'll take my seat inside the ambulance;
+you shall do your share of helping the driver.
+You shall do your share of the packing; and if you eat
+another mouthful, so long as you remain in my camp,
+you shall cook it yourself. I have spoken! And when
+I thus speak I speak as the laws of the Medes and
+Persians, which alter not, nor change!"</p>
+
+<div class="figcenter" style="width: 600px;"><a id="colorado">
+<img class="border" style="margin-top: 1em;" src="images/image8.jpg" width="600" height="410" alt="The Colorado River at Bass Ferry, the Vampire of the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Colorado River at Bass Ferry,
+the Vampire of the Painted Desert.</span></p>
+
+<p><span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span></p>
+
+<p>"Well, &mdash;&mdash; says you are selfish!" burst out the somewhat
+cowed man.</p>
+
+<p>"Then I put him on the same plane as I put you;
+and if ever either of you dares to make that charge
+again, I will&mdash;"</p>
+
+<p>Well, never mind what I, in my, what I still believe
+to be, just anger threatened. I turned away, went and
+secured an Indian's house, and that night we removed
+there.</p>
+
+<p>But I wish I had the space to recount how those two
+unfortunates and misfortunates cooked their own meals
+and mine and Bass's. It is a subject fit for a Dickens
+or a Kipling. No minor pen can do justice to it. How
+they came and asked with quiet humility, "What are
+we going to have for supper?" and how I replied,
+"Raw potatoes, so far as I am concerned!" Neither
+knew whether a frying-pan was for skimming cream
+from a can of condensed milk or for making charlotte
+russes. Neither could boil water without scorching it.
+But surreptitiously (with my secret connivance) Bass
+gave the tyros gentle hints and finally "licked them"
+into fourth-rate cooks, so that I reaped the reward of
+their labors in selfishly and shamelessly taking some
+of the concoctions they had slaved over.</p>
+
+<p>I know this plain, unvarnished tale reveals me a "bad
+man from Bodie," but I started out to give a truthful
+account of the Painted Desert and its storms, and this
+"tempest in a frying-pan" in camp cannot well be ignored
+by a veracious chronicler.</p>
+
+<p>Last year, fate designed that we camp at exactly the
+same spot. The two wagons came to rest at about
+the same place where the ambulance stood, and exactly
+the same wind and sand-storm blew up before we had
+been there half an hour. I had with me a long,<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span>
+eight-feet-high strip of canvas belonging to a very large
+circular tent. To ward off the force of some part of
+the storm we stretched this canvas from the trunk of
+one cottonwood tree to another, and moved our camp
+to the sheltered side. That was an insult to the powers
+of the storm. The wind fairly howled with rage, and
+pulled and tugged and flapped that canvas in a perfect
+fury of anger. Then as we huddled in its shelter, a
+sudden jerk came, and up it was ripped, from top to
+bottom, in a moment, and the loose ends went wildly
+flying and flapping every way. In the blowing sand I
+fled with the ladies to Mr. Voth's ever-hospitable house,
+but it was as hot as&mdash;well! no matter&mdash;in there.
+Outside, the cottonwoods were bowed over in the fury
+of the wind, and the sand went flying by in sheets. It
+was easy then to understand the remark of one experienced
+in the ways of the Painted Desert Region: "If
+you ever buy any real estate here, contract to have it
+anchored, or you'll wake up some morning and find
+it all blown into the next county." The flying sand
+literally obliterated every object more than a few feet
+away.</p>
+
+<p>Now in this last case I had the pleasure&mdash;as peculiar
+a pleasure as it is to watch the coming of a hurricane
+at sea&mdash;to see the oncoming of this storm. We were
+enjoying perfect calm. Suddenly over the Oraibi mesa
+there came a great brown mass that stretched entirely
+across the country. It was the tawny sand risen in
+power and majesty to drive us from its lair. It was so
+grand, so sublime, so alive, that just as I instinctively
+rush to my camera at sight of an interesting face, I
+dashed towards it to secure a photograph of this new,
+gigantic, living manifestation. But in its fierce fury<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span>
+it swept upon us with such rapidity that I was too late.
+We were covered with it, buried in it. As darkness
+leaps upon one and absorbs him, so did this storm
+absorb us. In an hour or so its greatest fury subsided;
+then we thought we would build our camp-fire and
+proceed to our regular cooking. How the wind veered
+and changed, and changed again as soon as the fire began
+to ascend. That is a point to watch in building a camp-fire.
+Be sure and locate it so that its smoke won't
+blow upon you when you sit down to eat. In this case,
+however, it would not have mattered. In my notebook
+I read: "We have changed the camp-fire three
+times, and no matter where we put it, the smoke swoops
+down upon us. Even now while I write I am half
+blinded by the smoke, which ten minutes ago was being
+blown in the opposite direction." So that if these few
+pages have an unpleasant odor of camp-fire smoke
+about them, the reader must charge it to the wilful
+ways of the wind on the Painted Desert.</p>
+
+<p>Elsewhere I have spoken of the mystery brooding
+over the peoples of this land. It is also existent in the
+very colors of it, whether noted in early morning, in
+the glare of the pitiless Arizona noon, or at sunset; in the
+storm, with the air full of sand, or in the calm and quiet
+of a cloudless sky; when the sky is cerulean or black
+with lowering clouds; ever, always, the color is weird,
+strange, mysterious. One night at Walpi several of
+us sat and watched the colorings in the west. No
+unacquainted soul would have believed such could
+exist. To describe it is as impossible as to analyze
+the feelings of love. It was raining everywhere in the
+west; and "everywhere" means so much where one's
+horizon is not limited. The eye there roams over what<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span>
+seem to be boundless distances. In all this space rain
+was falling. The sun had but half an hour more to live,
+and it flooded the sky with an orange crimson. The
+rain came down in hairy streaks brilliantly illuminated.
+The sun could be discerned only as a dimly veiled
+face, with the light shed below it&mdash;none above&mdash;in
+graceful curves. Then the orange and crimson changed
+to purple, deepening and deepening into blackness until
+day was done.</p>
+
+<p>Sometimes the lighting up of the desert in the early
+morning gives it the effect of a sea-green ocean, and
+then the illusion is indescribably wonderful. At such
+times, if there are clouds in the sky, the reflections of
+color are as delicate and beautiful as the tintings of the
+sea-shells.</p>
+
+<p>One night standing on the mesa at Mashonganavi
+looking east and south, the vast ocean-like expanse
+of tawny sand and desert was converted by the hues of
+dying day into a gorgeous and resplendent sea of exquisite
+and delicate color. On the further side were
+the Mogollon Buttes,&mdash;the Giant's Chair, Pyramid
+Butte, and others,&mdash;with long walls, which, in the early
+morning black and forbidding, were now illumined and
+etherealized by the magic wand of sunset.</p>
+
+<p>If, however, one would know another of the marvellous
+charms of this Painted Desert Region let him see
+it in the early summer, after the first rains. This may
+be the latter part of June or in July and August. Then
+what a change! One seeing it for the first time would
+naturally exclaim in protest: "Desert? Why, this is
+a garden!"</p>
+
+<p>A thin and sparse covering of grass, but enough to
+the casual observer to relieve the whole land from<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span>
+the charge of barrenness; the black and white grama
+grasses, with their delicate shades of green; and a host
+of wild flowers of most exquisite colors in glorious combinations.
+Here masses of flaming marigolds and sunflowers;
+yonder patches of the white and purple tinted
+flowers of the jimson-weed, while its rich green leaves
+form a complete covering for the tawny sand or rocky
+desolation beneath. Here are larkspurs, baby blue-eyes,
+Indian's paint brush, daisies, lilies, and a thousand and
+one others, the purples, blues, reds, pinks, whites, and
+browns giving one a chromatic feast, none the less
+delightful because it is totally unexpected.</p>
+
+<p>Then who can tell of the glory of the hundreds of
+cacti in bloom, great prickly monsters, barrel shaped,
+cylindrical, lobe formed, and yet all picked out in the
+rarest, most dainty flowers the eye of man ever gazed
+upon? Look yonder at the "hosh-kon," one of the
+yucca family, a sacred plant to the Navahoes. Its
+dagger-like green leaves are crowned and glorified with
+the central stalk, around which cluster a thousand waxen
+white bells, and this one is only a beginning to the marvellous
+display of them we shall see as we ride along.
+The greasewood veils its normal ugliness in revivified
+leaves and a delicate flossy yellow bloom that
+makes it charming to the eye. Even the sagebrush
+attains to some charm of greenness, and where the juniper
+and cedar and pine lurk in the shades of some of the
+rocky slopes, the deepest green adds its never-ending
+comfort and delight to the scene.</p>
+
+<p>Yet you look in vain for the rivers, the creeks, the
+babbling brooks, the bubbling fountains, the ponds, that
+charm your eye in Eastern landscapes. Oh, for the
+Adirondacks,&mdash;the lakes and streams which abound on<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span>
+every hand. If only these could be transplanted into
+this desert to give their peculiar delights without any
+of their drawbacks, <i>then</i> the Painted Desert Region
+would be the ideal land.</p>
+
+<p>It would never do to bring the Adirondack flies and
+gnats and mosquitoes; its hot, sultry nights and muggy,
+sweltering days. No! These we can do without.
+We would have its advantages, but with none of its
+disadvantages.</p>
+
+<p>How futile such wishes; how childish such longings!
+Each place is itself; and, for myself, I love the Painted
+Desert even in its waterlessness, its barrenness, and its
+desolation. Think of its stimulating altitude, its colors,
+its clear, cloudless sky, its glorious, divine stars, its
+delicious evening coolness, its never-disturbed solitudes,
+its speaking silences, its romances, its mysteries, its
+tragedies, its histories. These are some of the things
+that make the Painted Desert what it is&mdash;a region of
+unqualified fascination and allurement.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span></p>
+
+
+
+
+<h2><a name="ChIII." id="ChIII."></a>CHAPTER III<br />
+<small>FIRST GLIMPSES OF THE HOPI</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">hree</span> great fingers of rock from a gigantic and
+misshapen hand, roughly speaking, pointing southward,
+the hand a great plateau, the fingers mesas of
+solid rock thrust into the heart of a sandy valley,&mdash;this
+is the home of the Hopi, commonly and wrongly
+termed the Moki. The fingers are from seven to ten
+miles apart, and a visitor can go from one finger-nail to
+another either by descending and ascending the steep
+trails zigzagged on the fingers' sides, or he can circle
+around on the back of the hand and thus in a round-about
+manner reach any one of the three fingers. These
+mesa fingers are generally spoken of as the first or
+east mesa, the second or middle mesa, and the third
+or west mesa. They gain their order from the fact
+that in the early days of American occupancy Mr.
+T. V. Keam established a trading-post in the canyon
+that bears his name, and this canyon being to the east
+of the eastern mesa, this mesa was reached first in
+order, the western mesa naturally being third.</p>
+
+<p>On the east mesa are three villages. The most important
+of all Hopi towns is Walpi, which occupies the
+"nail" of this first "finger." It is not so large as
+Oraibi, but it has always held a commanding influence,
+which it still retains. Half a mile back of Walpi is
+Sichumavi, and still further back Hano, or, as it is
+commonly and incorrectly called, Tewa.</p>
+
+<p><span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span></p>
+
+<p>About seven miles&mdash;as the crow flies&mdash;to the west is
+the second or middle mesa, and here are Mashonganavi,
+Shipauluvi, and on an offshoot from this second mesa,
+separated from it by a deep, sand-filled ravine, is
+Shungopavi.</p>
+
+<p>Ten miles farther to the west is Oraibi, which marks
+the farthest western boundary of pueblo civilization.</p>
+
+<p>Oh! the pathos, the woe, the untold but clearly
+written misery of the centuries in these cliff-built houses
+of the mesas, these residences that are fortresses, these
+steep trail-approached and precipice-protected homes.
+In a desert land, surrounded by relentless, wary, and
+vigilant foes, ever fighting a hard battle with the
+adverse conditions of their environment, short of
+water, of firewood, and with food grown in the
+desert-rescued lands below where at any moment the ruthless
+marauder might appear, there is no wonder that almost
+every elderly face is seamed and scarred; furrowed
+deeply with the accumulated centuries of never-ceasing
+care. Mystery here seems at first to reign supreme.
+It stands and faces one as a Presence. It hovers and
+broods, and you feel it even in your sleep. The air is
+full of it. The very clouds here are mysterious. Who
+are these people? From whence came they? What is
+their destiny? What fearful battles, race hatreds,
+devastating wars, led them to make their homes on these
+inaccessible cliffs? How did they ever conceive such a
+mass of elaborate ceremonial as now controls them?
+Solitary and alone they appear, a vast question mark,
+viewed from every standpoint. Whichever way one
+looks at them a great query stares him in the face.
+They are the chief mystery of our country, an anachronism,
+an anomaly in our twentieth-century civilization.</p>
+
+<p><span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span></p>
+
+<p>When we see the ruins of Egypt, India, Assyria, we
+look upon something that is past. Those peoples <i>were</i>:
+they pertain to the ages that are gone. Their mysteries
+are of lives lived in the dim ages of antiquity. But
+here are antique lives being lived in our own day;
+pieces of century-old civilizations transplanted, in time
+and place, and brought into our time and place; the
+past existent in the present; the lapse of centuries
+forgotten, and the days of thousands of years ago bodily
+transferred into our commercial, super-cultured,
+hyper-refined age.</p>
+
+<p>The approach to the first mesa from Keam's Canyon
+is through a sandy country, which, in places, is dry,
+desolate, and bare. But here and there are patches of
+ground upon which weeds grow to a great height,
+plainly indicating that with cultivation and irrigation
+good crops could be raised. As we leave the mouth
+of the canyon the singular character of this plateau
+province is revealed. To the south the sandy desert,
+in lonesome desolation, stretches away as far as the
+eye can reach, its wearisome monotony relieved only
+by the close-by corn-fields of the Hopis and the peculiar
+buttes of the Mogollons. With the sun blazing down
+upon it, its forbidding barrenness is appalling. Neither
+tree, shrub, blade of grass, animal, or human habitation
+is to be seen. The sand reflects the sun's rays in a
+yellow glare which is irritating beyond measure, and
+which seems as if it would produce insanity by its
+unchangeableness.</p>
+
+<p>To the right of us are the extremities of the sandstone
+plateaus, of which the Hopi mesas are the thrust out
+fingers. Here and there are breaks in the plateau
+which seem like openings into rocky canyons. Before
+us, ten or more miles away, is the long wall of the first<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span>
+mesa, its falling precipices red and glaring in the sun.
+Immense rocks of irregular shape lie about on its
+summit as if tumbled to and fro in some long-ago-forgotten
+frolic of prehistoric giants. Right before us,
+and at about the mid distances of the "finger" from
+the main plateau, the mesa wall is broken down in the
+form of a U-shaped notch or gap,&mdash;from which Walpi,
+"the place of the gap," obtains its name; and it is on
+the extremity of the mesa, beyond this notch, that the
+houses of the Hopi towns can now clearly be discerned.
+Just beyond the notch a little heap of houses, apparently
+of the same color as the mesa itself, appears. Then a
+little vacant space and another small heap, followed by
+another vacancy with a larger heap at the extreme
+end of the mesa. These heaps, beginning at the notch,
+are respectively Tewa, Sichumavi, and Walpi.</p>
+
+<p>Dotting the slopes of the talus at the foot of the
+mesa precipices are corn-fields, peach orchards, and
+corrals for burros, sheep, and goats.</p>
+
+<p>As we approach nearer we see that the first mesa
+is rapidly losing its distinctively Indian character. The
+policy of the United States Government, in its treatment
+of these Indians, is to induce them, so far as possible,
+to leave their mesa homes and reside in the valley
+nearer to their corn-fields. As their enemies are no
+longer allowed to molest them, their community life
+on these mesa heights is no longer necessary, and the
+time lost and the energy wasted in climbing up and
+down the steep trails could far better be employed in
+working in the fields, caring for their orchards, or
+attending to their stock. But while all this sounds
+well in theory, and on paper appears perfectly reasonable,
+it fails to take into consideration the influence of<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span>
+heredity and the personal passions, desires, and feelings
+of volitional beings. As a result, the government plan
+is not altogether a success. The Indian agents, however,
+have induced certain of the Hopis, by building
+houses for them, to consent to a partial abandonment
+of their mesa homes. Accordingly, as one draws
+nearer, he sees the stone houses with their red-painted
+corrugated-iron roofs, the schoolhouse, the blacksmith's
+shop, and the houses of the teachers, all of which speak
+significantly of the change that is slowly hovering over
+the Indian's dream of solitude and desolation.</p>
+
+<p>But after our camp is made and the horses sent out
+in the care of willing Indians to the Hopi pastures, we
+find that the trails to the mesa summit are the same;
+the glaring yellow sand is the same; the red and gray
+rocks are the same; the fleecy and dark clouds that
+occasionally appear at this the rainy time are the
+same; the glaring, pitiless sun with its infernal scorching
+is the same; and we respire and perspire and
+pant and struggle in our climb to the summit in the
+same old arduous fashion. Above, in Hano, Sichumavi,
+and Walpi, the pot-bellied, naked children, the lithe and
+active young men, the not unattractive, shapely, and
+kindly-faced young women, with their peculiar symbolic
+style of hair-dressing, the blear-eyed old men
+and women, the patient and stolid burros, the dim-eyed
+and pathetic captive eagles, the quaint terraced-houses
+with their peculiar ladders, grotesque chimneys, passageways,
+and funny little steps, are practically the same as
+they have been for centuries.</p>
+
+<p>There are two trails from the valley to the summit
+of the first mesa on the east side, one at the point, and
+three on the west side. We ascend by the northeastern<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span>
+trail, which, on reaching the "Notch" or "Gap," winds
+close by an enclosure in which is found a large fossil,
+bearing a rude resemblance to a stone snake. All
+around this fossil, within the stone enclosure, are to
+be found "bahos," or prayer sticks, which have been
+brought by the devout as their offerings to the Snake
+Divinities. From time immemorial this shrine has
+been in existence, and no Hopi ever passes it without
+some offering to "Those Above," either in the form
+of a baho, a sprinkling of the sacred meal, the ceremonial
+smoking to the six cardinal points, or a few
+words of silent but none the less devout and earnest
+prayer.</p>
+
+<p>At the head of this trail is Hano, and from this pueblo
+we can gain a general idea of Hopi architecture, for,
+with differences in minor details, the general styles are
+practically the same. Where they gained their architectural
+knowledge it is hard to tell, and who they are
+is yet an unsolved problem. It is pretty generally conceded,
+however, that all the pueblo peoples of Arizona
+and New Mexico&mdash;of whom the Hopis are the most
+western&mdash;are the descendants of the race, or races,
+who dotted these territories and southern Colorado
+with ruins, and who are commonly known as the Cliff
+and Cave Dwellers. But this is thrusting the difficulty
+only a few generations, or scores of generations,
+further back. For we are at once compelled to the
+agnostic answer, "I don't know!" when asked who are
+the Cliff Dwellers. Who they are and whence they
+came are still problems upon which such patient
+investigators as J. Walter Fewkes is working. He has
+clearly confirmed the decision of Bancroft and others
+which affirmed the identity of the Cliff and Cave Dwellers<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span>
+with the Hopis and other pueblo-inhabiting Indians
+of the Southwest.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="hano">
+<img class="border" style="margin-top: 1em;" src="images/image9.jpg" width="600" height="386" alt="Hano, (Tewa) from the Head of the Trail." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hano, (Tewa) from the Head of the Trail.</span></p>
+
+<p>Although of different linguistic stocks and religion,
+the homes of the pueblo Indians are very similar. Almost
+without exception the pueblos built on mesa
+summits are of sandstone or other rock, plastered
+with adobe mud brought up from the water-courses
+of the valley. Those pueblos that are located in the
+valley, on the other hand, are generally built of
+adobe.</p>
+
+<p>No one can doubt that the Indians chose these elevated
+mesa sites for purposes of protection. With
+but one or two almost inaccessible trails reaching the
+heights, and these easily defendable, their homes were
+their fortresses. Their fields, gardens, and
+hunting-grounds were in the valleys or far-away mountains,
+whither they could go in times of peace; but, when
+attacked by foes, they fled up the trails, established
+elaborate methods of defence, and remained in their
+fortress-homes until the danger was past.</p>
+
+<p>The very construction of the houses reveals this. In
+none of the older houses is there any doorway into
+the lowest story. A solid wall faces the visitor, with
+perhaps a small window-hole. A rude ladder outside
+and a similar one inside afford the only means of
+entrance. One climbs up the ladder outside, drops
+through a hole in the roof, and descends the ladder
+inside. When attacked, the outer ladder could be
+drawn up, and thus, if we remember the crude weapons
+of the aborigines when discovered by the white man, it
+is evident that the inhabitants would remain in
+comparative security.</p>
+
+<p><span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span></p>
+
+<p>Of late years doors and windows have been introduced
+into many of the ancient houses.</p>
+
+<p>It is a picturesque sight that the visitor to the Hopi
+towns enjoys as he reaches the head of the trail at
+Hano. The houses are built in terraces, two or three
+stories high, the second story being a step back from
+the first, so that a portion of the roof of the first story
+can be used as the courtyard or children's playground
+of the people who inhabit the second story. The third
+story recedes still farther, so that its people have a front
+yard on the roof of the second story. At Zuni and
+Taos these terraces continue for six and seven stories,
+but with the Hopis never exceed three. The first climb
+is generally made on a ladder, which rests in the street
+below. The ladder-poles, however, are much longer than
+is necessary, and they reach up indefinitely towards
+the sky. Sometimes a ladder is used to go from the
+second to the third story, but more often a quaint little
+stairway is built on the connecting walls. Equally
+quaint are the ollas used as chimneys. These have
+their bottoms knocked out, and are piled one above
+another, two, three, four, and sometimes five or six high.
+Some of the "terraces" are partially enclosed, and here
+one may see a weaver's loom, a flat stone for cooking
+<i>piki</i> (wafer bread), or a beehive-like oven used for general
+cooking purposes. Here and there cord-wood is
+piled up for future use, and now and again a captive
+eagle, fastened with a rawhide tether to the bars of a
+rude cage, may be seen. The "king of birds" is highly
+prized for his down and feathers, which are used for the
+making of prayer plumes (bahos).</p>
+
+<p>There does not seem to have been much planning in
+the original construction of the Hopi pueblos. There
+was little or no provision made for the future. The<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span>
+first houses were built as needed, and then as occasion
+demanded other rooms were added.</p>
+
+<p>It will doubtless be surprising to some readers to
+learn that the Hopi houses are owned and <i>built</i> (in the
+main) by the women, and that the men weave the
+women's garments and knit their own stockings. Here,
+too, the women enjoy other "rights" that their white
+sisters have long fought for. The home life of the
+Hopis is based upon the rights of women. They own
+the houses; the wife receives her newly married husband
+into her home; the children belong to her clan,
+and have her clan name, and not that of the father; the
+corn, melons, squash, and other vegetables belong to
+her when once deposited in her house by the husband.
+She, indeed, is the queen of her own home, hence the
+pueblo Indian woman occupies a social relationship
+different from that of most aborigines, in that she is on
+quite equal terms with her husband.</p>
+
+<p>In the actual building of the houses, however, the
+husband is required to perform his share, and that is
+the most arduous part of the labor. He goes with
+his burros to the wooded mesas or cottonwood-lined
+streams and brings the roof-timbers, ladder-poles, and
+door-posts. He also brings the heavier rocks needed
+in the building. Then the women aid him in placing
+the heavier objects, after which he leaves them to their
+own devices.</p>
+
+<p>Being an intensely religious people, the shamans or
+priests are always called upon when a new house is to
+be constructed. Bahos&mdash;prayer plumes or sticks&mdash;are
+placed in certain places, sacred meal is lavishly sprinkled,
+and singing and prayer offered, all as propitiation to
+those gods whose especial business it is to care for the<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span>
+houses.</p>
+
+<p>It is exceedingly interesting to see the women at
+work. Without plumb-line, straight line, or trowel they
+proceed. Some women are hod-carriers, bringing the
+pieces of sand or limestone rock to the "bricklayers"
+in baskets, buckets, or dish pans. Others mix the adobe
+to the proper consistency and see that the workers are
+kept supplied with it. And what a laughing, chattering,
+jabbering group it is! Every tongue seems to be going,
+and no one listening. Once at Oraibi I saw twenty-three
+women engaged in the building of a house, and I
+then got a new "side light" on the story of the Tower
+of Babel; The builders of that historic structure were
+women, and the confusion of tongues was the natural
+result of their feminine determination to all speak at
+once and never listen to any one else.</p>
+
+<p>I photographed the builders at Oraibi, and the next
+day contributed a new dress to each of the twenty-three
+workers. Here are some of their names: Wa-ya-wei-i-ni-ma,
+Mo-o-ho, Ha-hei-i, So-li, Ni-vai-un-si, Si-ka-ho-in-ni-ma,
+Na-i-so-wa, Ma-san-i-yam-ka, Ko-hoi-ko-cha,
+Tang-a-ka-win-ka, Hun-o-wi-ti, Ko-mai-a-ni-ma, Ke-li-an-i-ma.</p>
+
+<p>The finishing of the house is as interesting as the
+actual building. With a small heap of adobe mud the
+woman, using her hand as a trowel, fills in the chinks,
+smooths and plasters the walls inside and out. Splashed
+from head to foot with mud, she is an object to behold,
+and, as is often the case, if her children are there to
+"help" her, no mud-larks on the North River, the
+Missouri, or the Thames ever looked more happy in
+their complete abandonment to dirt than they. Then
+when the whitewashing is done with gypsum, or the<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span>
+coloring of the walls with a brown wash, what fun the
+children have. No pinto pony was ever more speckled
+and variegated than they as they splash their tiny hands
+into the coloring matter and dash it upon the walls.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="hopi">
+<img class="border" style="margin-top: 1em;" src="images/image10a.jpg" width="450" height="359" alt="Hopi Women building a House at Oraibi." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Women building a House at Oraibi.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="mashonganavi">
+<img class="border" style="margin-top: 1em;" src="images/image10b.jpg" width="450" height="356" alt="Mashonganavi from the Terrace Below." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Mashonganavi from the Terrace Below.</span></p>
+
+<p>Inside the houses the walls also are whitewashed
+or colored, and generally there is some attempt made
+to decorate them by painting rude though symbolic
+designs half-way between the floor and ceiling. The
+floor is of earth, well packed down with water generally
+mixed with plaster, and the ceiling is of the sustaining
+poles and cross-beams, over which willows and earth
+have been placed. Invariably one can find feathered
+bahos, or prayer plumes, in the beams above, and no
+house could expect to be prospered where these offerings
+to "Those Above" were neglected.</p>
+
+<p>The chief family room serves as kitchen, dining-room,
+corn-grinding-room, bedroom, parlor, and reception-room.
+In one corner a quaint, hooded fireplace is
+built, and here the housewife cooks her <i>piki</i> and other
+corn foods, boils or bakes her squash, roasts, broils, or
+boils the little meat she is able to secure, and sits during
+the winter nights while "the elders" tell stories of the
+wondrous past, when all the animals talked like human
+beings and the mysterious people&mdash;the gods&mdash;from
+the upper world came down to earth and associated with
+mankind.</p>
+
+<p>The corn-grinding trough is never absent. Sometimes
+it is on a little raised platform, and is large or
+small as the size of the family demands. The trough is
+composed either of wooden or stone slabs, cemented
+into the floor and securely fastened at the corners with
+rawhide thongs. This trough is then divided into two,<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span>
+three, four, or more compartments (according to its
+size), and in each compartment a sloping slab of basic
+rock is placed. Kneeling behind this, the woman who
+is the grinder of the meal (the true lady, <i>laf-dig</i>, even
+though a Hopi) seizes in both hands a narrower flat
+piece of the same kind of rock, and this, with the motion
+of a woman over a washboard, she moves up and down,
+throwing a handful of corn every few strokes on the
+upper side of her grinder. This is arduous work, and
+yet I have known the women and maidens to keep
+steadily at it during the entire day.</p>
+
+<p>When the meal is ground, a small fire is made of corn
+cobs, over which an earthern olla is placed. When this
+is sufficiently heated the meal is stirred about in it by
+means of a round wicker basket, to keep it from burning.
+This process partially cooks the meal, so that it is
+more easily prepared into food when needed.</p>
+
+<p>In one corner of the house several large ollas will be
+found full of water. Living as they do on these mesa
+heights, where there are no springs, water is scarce and
+precious. Every drop, except the little that is caught
+in rain-time or melted from the snows, has to be carried
+up on the backs of the women from the valley below.
+In the heat of summer, this is no light task. With the
+fierce Arizona sun beating down upon them, the feet
+slipping in the hot sand or wearily pressing up on the
+burning rocks, the olla, filled with water, wrapped in a
+blanket and suspended from the forehead on the back,
+becomes heavier and heavier at each step. Those of us
+who have, perforce, carried cameras and heavy plates to
+the mesa tops know what strength and endurance this
+work requires.</p>
+
+<p>For dippers home-made pottery and gourd shells are
+commonly used. Now and again one will find the horn<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span>
+of a mountain sheep, which has been heated, opened
+out into a large spoon-like dipper; or a gnarled or knotty
+piece of wood, hacked out with flint knife into a pretty
+good resemblance to a dipper.</p>
+
+<p>Near the water ollas one can generally see a shelf
+upon which the household utensils are placed. Here,
+too, when corn is being ground, a half-dozen plaques
+of meal will stand. This shelf serves as pantry and
+meat safe (when there is meat), and the hungry visitor
+will seldom look there in vain for a basket-platter or
+two piled high with <i>piki</i>, the fine wafer bread for which
+the Hopis are noted. <i>Piki</i> is colored in a variety of
+ways. Dr. Hough says the ashes of <i>Atriplex canescens
+James</i> are used to give the gray color, and that <i>Amaranthus
+sp.</i> is cultivated in terrace gardens around the
+springs for use in dyeing it red; a special red dye from
+another species is used for coloring the <i>piki</i> used in the
+Katchina dances; and the ashes of <i>Parryella filifolia</i>
+are used for coloring. Saffron (<i>Carthamus tinctorius</i>)
+is used to give the yellow color.</p>
+
+<p>It is fascinating in the extreme to see a woman make
+<i>piki</i>. Dry corn-meal is mixed with coloring matter and
+water, and thus converted into a soft batter. A large,
+flat stone is so placed on stones that a fire can be kept
+continually burning underneath it. As soon as the slab
+is as hot as an iron must be to iron starched clothes it is
+greased with mutton tallow. Then with fingers dipped
+in the batter the woman dexterously and rapidly sweeps
+them over the surface of the hot stone. Almost as
+quickly as the batter touches, it is cooked; so to cover
+the whole stone and yet make even and smooth <i>piki</i> requires
+skill. It looks so easy that I have known many
+a white woman (and man) tempted into trying to make<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span>
+it. Once while attending the Snake Dance ceremonials
+at Mashonganavi, a young lady member of my party
+was sure she could perform the operation successfully.
+My Hopi friend, Kuchyeampsi, gladly gave place to the
+white lady, and laughingly looked at me as the latter
+dipped her fingers into the batter, swept them over the
+stone, gave a suppressed exclamation of pain, tried
+again, and then hastily rose with three fingers well
+blistered. My cook, who was a white man, was sure he
+could accomplish the operation, so he was allowed to
+try. Once was enough. He was a religious man, and
+bravely kept silence, which was a good thing for us.</p>
+
+<p>When the <i>piki</i> is sufficiently cooked, it is folded up
+into neat little shapes something like the shredded wheat
+biscuits. One thing I have often noticed is that a quick
+and skilful <i>piki</i> maker will keep a sheet flat, without
+folding, so that she may place it over the next sheet
+when it is about cooked. This seems to make it easier
+to remove the newly cooked sheet from the cooking
+slab.</p>
+
+<p>If you are ever invited into a Hopi house you may
+rest assured you will not be there long before a piled-up
+basket of <i>piki</i> will be brought to you, for the Hopis
+are wonderfully hospitable and enjoy giving to all who
+become their guests.</p>
+
+<p>Another object seldom absent is the "pole of the soft
+stuff." This is a pole suspended from the roof beams
+upon which all the blankets, skins, bedding, and wearing
+apparel are placed. Once upon a time these were
+very few and very crude. The skins of animals tanned
+with the hair on, blankets made of rabbit skins, and
+cotton garments made from home grown, spun, and
+woven cotton, comprised their "soft stuff." But when<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span>
+the Spaniards brought sheep into the province of
+Tusayan, and the Hopis saw the wonderful improvement
+a wool staple was over a cotton one, blankets and
+dresses of wool were slowly added to the household
+treasures, until now the "garments of the old," except
+antelope, deer, fox, and coyote skins, are seldom seen.</p>
+
+<div class="figcenter"><a id="mashongce"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image11l.jpg" width="272" height="316" alt="Mashongce, an Oraibi Maiden, drying Corn Meal." />
+    <p class="center"><span class="smcap">Mashongce, an Oraibi Maiden, drying Corn Meal.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="trio"></a>
+    <img class="border" src="images/image11r.jpg" width="272" height="314" alt="The Trio of Metates, and Hopi Woman about to grind Corn." />
+    <p class="center"><span class="smcap">The Trio of Metates, and Hopi Woman about to grind Corn.</span></p>
+  </div>
+</div>
+
+<p>It is a remarkable fact that the Hopis wore garments
+made from cotton which they grew themselves, prior to
+the time of the Spanish invasion. They also knew how
+to color the cotton from unfading mineral and vegetable
+dyes, and in the graves of ancient cliff and cave dwellings,
+well-woven cotton garments often have been taken.</p>
+
+<p>Sometimes to-day one may see an old man or woman
+weaving a blanket from the tanned skins of rabbits.
+Such a garment is far warmer and more comfortable
+than one would imagine. The dressed pelts are twisted
+around a home-woven string made of shredded yucca
+fibre, wild flax, or cotton, and thus a long rope is formed
+many yards in length. This rope is then woven in
+parallel strings with cross strands of the same kind of
+fibre, and a robe made some five or six feet square.</p>
+
+<p>The windows of the ancient Hopi houses were either
+small open holes or sheets of gypsum. Of late years
+modern doors and windows have been introduced, yet
+there are still many of the old ones in existence.</p>
+
+<p>Having thus taken a general and cursory survey of
+Hano, let us, in turn, visit the six other villages on the
+mesa heights ere we look further into the social and
+ceremonial life of this interesting people.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span></p>
+
+
+
+
+<h2><a name="ChIV." id="ChIV."></a>CHAPTER IV<br />
+<small>THE HOPI VILLAGES AND THEIR HISTORY</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> province of Tusayan is dotted over in every
+direction with ruins, all of which were once inhabited
+by the Hopi people. Indeed, even in the
+"pueblo" stage of their existence they seem to have
+retained much of the restlessness and desire for change
+which marked them when "nomads."</p>
+
+<p>Traditionary lore among modern Hopis asserts that the
+well-known ruin of Casa Grande was once the home of
+their ancestors, and Dr. Fewkes has conclusively shown
+a line of ruins extending from the Gila and Salt River
+valleys to the present Hopi villages. So there is no
+doubt but that some, at least, of the Hopis came to
+their modern homes from the South. It is, therefore,
+quite possible that such ruins as Montezuma's Castle
+were once Hopi homes. Every indication seems to point
+to the fact that all these ancient ruins&mdash;some of which
+are caveate, others cliff, and still others independent
+pueblos, built in the open, away from all cliffs&mdash;were
+occupied by a people in dread of attack from enemies.
+Every home has its lookout. Every field could be
+watched. Nearly all the cliff and cave dwellings were
+naturally fortresses, and the open pueblos were so
+constructed as to render them castles of defence to their
+inhabitants on occasion.</p>
+
+<p>In these facts alone we can see an interesting, though
+to those primarily concerned a tragic state of affairs;
+a home-loving people, sedentary and agricultural, willing<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span>
+and anxious to live at peace, surrounded and
+perpetually harassed by wild and fierce nomads, whose
+delight was war, their occupation pillage, and their chief
+gratifications murder and rapine. The cliff- or
+cave-dwelling husband left his home in the morning to plant
+his corn or irrigate his field, uncertain whether the
+night would see him safe again with his loved ones,
+a captive in the hands of merciless torturers, or lying
+dead and mutilated upon the fields he had planted.</p>
+
+<p>No wonder they are the Hopituh&mdash;the people of
+peace. Who would not long for peace after many
+generations of such environment? Poor wretches!
+Every field had its memories of slaughter, every canyon
+had echoed the fierce yells of attacking foes, the shrieks
+of the dying, or the exultant shouts of the victors, and
+every dwelling-place had heard the sad wailing of
+widows and orphans.</p>
+
+<p>The union of these people, under such conditions, in
+towns became a necessity&mdash;self-preservation demanded
+cohesion. That isolation and separation were not
+unnatural or repulsive to them is shown by the readiness
+with which in later times they branched out and established
+new towns. These separations often led to bitter
+and deadly quarrels among themselves, and elsewhere<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>
+I have related the traditional story of the destruction of
+a Hopi city, Awatobi, by the inhabitants of rival cities,
+who in their determination to be "Hopituh"&mdash;people
+of peace&mdash;were willing to fight and exterminate their
+neighbors and thus compel peace.</p>
+
+<p>Of the present seven mesa cities, towns, or villages of
+the Hopis, it is probable that Oraibi only occupies the
+same site that it had when first seen by white men in<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span>
+1540.</p>
+
+<p>It will readily be recalled that when Coronado reached
+Cibola (Zuni) and conquered it he was sadly disappointed
+at not finding the piles of gold, silver, and precious
+stones he and his conquistadors had hoped for.
+The glittering stories of the gold-strewn "Seven Cities
+of Cibola" were sadly proven to be mythical. But hope
+revived when the wounded general was told of seven
+other cities, about a hundred miles to the northwest.
+<i>These</i> might be the wealthy cities they sought. Unable
+to go himself, he sent his ensign Tobar, with a handful
+of soldiers and a priest, and it fell to the lot of these to
+be the first white men to gaze upon the wonders of the
+Hopi villages.</p>
+
+<p>Instead of finding them as we now see them, however,
+it is pretty certain that the first village reached was that
+of Awatobi, a town now in ruins and whose history is
+only a memory. Standing on the mesa at Walpi and
+looking a little to the right of the entrance to Keam's
+Canyon, the location of this "dead city" may be seen.</p>
+
+<p>Walpi occupied a terrace below where it now is, and
+Sichumavi and Hano were not founded. At the middle
+mesa Mashonganavi and Shungopavi occupied the
+foothills or lower terraces, and Shipauluvi was not in
+existence.</p>
+
+<p>What an interesting conflict that was, in 1540, between
+the few civilized and well-armed soldiers of Coronado
+and the warrior priests of Awatobi. Tobar and
+his men stealthily approached the foot of the mesa under
+the cover of darkness, but were discovered in the early
+morning ere they had made an attack. Led by the
+warrior priests, the fighting men of the village descended
+the trail, where the priests signified to the<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span>
+strangers that they were unwelcome. They forbade
+their ascending the trail, and with elaborate ceremony
+sprinkled a line of sacred meal across it, over which no
+one must pass. To cross that sacred and mystic line
+was to declare one's self an enemy and to invite the
+swift punishment of gods and men. But Tobar and his
+warriors knew nothing of the vengeance of Hopi gods
+and cared little for the anger of Hopi men, so they made
+a fierce and sharp onslaught. When we remember that
+this was the first experience of the Hopis with men on
+horseback, protected with coats of mail and metal helmets,
+who fought not only with sharpened swords, but
+also slew men at a distance with sticks that belched forth
+fire and smoke, to the accompaniment of loud thunder,
+it can well be understood that they speedily fell back
+and soon returned with tokens of submission. Thus
+was Awatobi taken. After this Walpi, Mashonganavi,
+Shungopavi, and Oraibi were more or less subjugated.</p>
+
+<p>In 1680, as is well known, Popeh, a resident of one of
+the eastern pueblos near the Rio Grande, conceived a
+plan to rid the whole country of the hated white men,
+and especially of the "long robes"&mdash;the priests&mdash;who
+had forbidden the ancient ceremonies and dances,
+and forcibly baptized their children into a new faith,
+which to their superstitious minds was a catastrophe
+worse than death. The Hopis joined in the plan,
+though Awatobi went into it with reluctance, owing to
+the kindly ministrations of the humane Padre Porras.</p>
+
+<p>The plot was betrayed, but not early enough to enable
+the Spaniards to protect themselves, and on the day of
+Santa Ana, the 10th of August, 1680, the whole white
+race was fallen upon and mercilessly slain or driven out.</p>
+
+<p><span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span></p>
+
+<p>For the next nearly twenty years the more timid of
+the people lived in dread of Spanish retaliation. Then
+it was that Hano was founded. Anticipating the arrival
+of a large force, a number of Tanoan and Tewan
+people fled from the Rio Grande to Tusayan. Some
+of the former went to Oraibi, and the latter asked permission
+to settle at the head of the Walpi trail near to
+"the Gap."</p>
+
+<p>Possibly about this same time, too, the villages located
+on the lower terraces or foothills moved to the higher
+sites, as they were thus afforded better protection.</p>
+
+<p>Sichumavi&mdash;"the mound of flowers"&mdash;was founded
+about the year 1750 by Walpians of the Badger Clan,
+who for some reason or other grew discontented and
+wished a town of their own. Here they were joined by
+Tanoans of the Asa Clan from the Rio Grande, who for
+a time had lived in the seclusion of the Tsegi, as the
+Navahoes term the Canyon de Chelly in New Mexico.</p>
+
+<p>Exactly when Shipauluvi was founded is not known,
+though its name&mdash;"the place of peaches"&mdash;clearly denotes
+that it must have been after the Spanish invasion,
+for it was the conquerors who brought with them
+peaches. Nor were peaches the only good things the
+Hopis and other American aborigines owed to the
+hated foreigners. They introduced horses, cows, sheep
+(which latter have afforded them a large measure of
+sustenance and given to them and the Navahoes the
+material with which to make their useful rugs and blankets),
+and goats, besides a number of vegetables.</p>
+
+<p>Here, then, about the middle of the eighteenth century
+the Hopi mesa towns were settled as we now find
+them, and doubtless with populations as near as can be
+to their present numbers.</p>
+
+<p><span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span></p>
+
+<p>Hano we have already visited. Let us now, hastily
+but carefully, glance at each of the other villages as
+they appear at the present time.</p>
+
+<p>Passing on to Sichumavi from Hano we find it
+similar in all its main features to Hano, except that
+none of its houses are as high. In the centre of the
+town is a large plaza where, in wet weather, a large body
+of rain-water collects. This is used for "laundry"
+purposes, as drink for the burros and goats, and a bathing
+pond for all the children of the pueblo. It is one of
+the funniest sights imaginable to see the youngsters
+playing and frolicking in the water by the hour,&mdash;I
+should have said liquid mud, for the filth that accumulates
+in this plaza reservoir is simply indescribable.
+Children of both sexes, their brown, swarthy bodies
+utterly indifferent to the piercing darts of the sun, lie
+down in this liquid filth, roll over, splash one another,
+run to and fro, and enjoy themselves hugely, even in
+the presence of the white visitor, until a glimpse of the
+dreaded camera sends them off splashing, yelling, gesticulating,
+and some of them crying, to the nearest
+shelter.</p>
+
+<p>That supereminence of Hopi character is conservatism
+is shown as one walks from Sichumavi to Walpi.
+Here is a literal exemplification demonstrating how
+the present generations "tread in the footsteps" of
+their forefathers. The trail over which the bare and
+moccasined feet of these people have passed and repassed
+for years is worn down deep into the solid sandstone.
+The springy and yielding foot, unprotected
+except by its own epidermis or the dressed skin of the
+goat, sheep, or deer, has cut its way into the unyielding
+rock, thus symbolizing the power of an unyielding
+purpose and demonstrating the force of an unchangeable<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span>
+conservatism.</p>
+
+<p>Between these two pueblos the mesa becomes so
+narrow that we walk on a mere strip of rock, deep
+precipices on either side. To the left are Keam's Canyon
+and the road over which we came; to the right are
+the gardens, corn-fields, and peach orchards, leading
+the eye across to the second mesa, on the heights of
+which are Mashonganavi and Shipauluvi.</p>
+
+<p>These gardens and corn-fields are the most potent
+argument possible against the statements of ignorant
+and prejudiced white men who claim that the Indians&mdash;Hopis
+as well as others&mdash;are lazy and shiftless.</p>
+
+<p>If a band of white men were placed in such a situation
+as the Hopis, and compelled to wrest a living
+from the sandy, barren, sun-scorched soil, there are
+few who would have faith and courage enough to attempt
+the evidently hopeless task. But with a patience
+and steadiness that make the work sublime, these heroic
+bronze men have sought out and found the spots of
+sandy soil under which the water from the heights percolates.
+They have marked the places where the summer's
+freshets flow, and thus, relying upon sub-irrigation
+and the casual and uncertain rainfalls of summer, have
+planted their corn, beans, squash, melons, and chili,
+carefully hoeing them when necessary, and each season
+reap a harvest that would not disgrace modern scientific
+methods.</p>
+
+<p>All throughout these corn-fields temporary brush
+sun-shelters are seen, under which the young boys and
+girls sit, scaring away the birds and watching lest any
+stray burro should enter and destroy that which has
+grown as the result of so much labor.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="oraibi">
+<img class="border" style="margin-top: 1em;" src="images/image12a.jpg" width="450" height="356" alt="An Oraibi Woman shelling Corn in a Basket of Yucca Fibre." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">An Oraibi Woman shelling Corn in a
+Basket of Yucca Fibre.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="burro">
+<img class="border" style="margin-top: 1em;" src="images/image12b.jpg" width="450" height="364" alt="The &quot;Burro&quot; of Hopi Transportation." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The "Burro" of Hopi Transportation.</span></p>
+
+<p><span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p>
+
+<p>Here, too, in the harvesting time one may witness
+busy and interesting scenes. Whole families move
+down into temporary brush homes, and women and
+children aid the men in gathering the crops. Tethered
+and hobbled burros stand patiently awaiting their share
+of the common labor.</p>
+
+<p>Yonder is a group of men busy digging a deep pit.
+Watch them as it nears completion. It is made with
+a narrow neck and "bellies" out to considerable width
+below. Indeed, it is shaped not unlike an immense vase
+with a large, almost spherical body and narrow neck.
+In depth it is perhaps six, eight, ten, or a dozen feet.
+On one side a narrow stairway is cut into the earth
+leading down to its base, and at the foot of this stairway
+a small hole is cut through into the chamber. Our
+curiosity is aroused. What is this subterranean place
+for? As we watch, the workers bring loads of greasewood
+and other inflammable material, kindle a fire in the
+chamber, and fill it up with the wood. Now we see the
+use of the small hole at the foot of the stairway. It
+acts as a draught hole, and soon a raging furnace fire is
+in the vault before us. When a sufficient heat has been
+obtained, the bottom hole is closed, and then scores of
+loads of corn on the cob are dropped into the heated
+chamber. When full, every avenue that could allow air
+to enter is sealed, and there the corn remains over
+night or as long as is required to cook it,&mdash;self-steam
+it. It is then removed, packed in sacks or blankets on
+the backs of the patient burros, and removed to the
+corn-rooms of the houses on the mesa above.</p>
+
+<p>Other fresh corn is carried up and spread out on the
+house-tops to dry.</p>
+
+<p>All this is stored away in the corn-rooms, into which
+strangers sometimes are invited, but oftener kept away<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span>
+from. It is stacked up in piles like cord-wood, and
+happy is that household whose corn-stack is large at
+the beginning of a hard winter.</p>
+
+<p>Walpi&mdash;the place of the gap&mdash;though not a large
+town, is better known to whites than any of the other
+Hopi towns. Here it was that the earliest visitors came
+and saw the thrilling Snake Dance. Its southeastern
+trail, with the wonderful detached rock leaning over
+on one side and the cliff on the other, between which
+the steep and rude stairway is constructed, has been so
+often pictured, as well as the so-called "Sacred Rock"
+of the Walpi dance plaza, that they are now as familiar
+as photographs of Trinity Church, New York, or St.
+Paul's, London. As one stands on the top of one of
+the houses he sees how closely Walpi has been built.
+It covers the whole of the south end of the mesa, up
+to the very edges of the precipice walls in three of its
+four directions, and, as already shown, the fourth is the
+narrow neck of rock connecting Walpi with Sichumavi
+and Hano. The dance plaza is to the east, a long,
+narrow place, at the south end of which is the "Sacred
+Rock." It is approached from south and north by the
+regular "street" or trail, and one may leave it to the
+west through an archway, over which is built one of
+the houses.</p>
+
+<p>Several ruins on the east mesa are pointed out as
+"Old" Walpi, and the name of one of these&mdash;Nusaki&mdash;(also
+known as Kisakobi) is a clear indication that at
+one time the Spaniards had a mission church there.
+A Walpian, Pauwatiwa, shows, with pride, an old
+carved beam in his house which all Hopis say came
+from the mission when it was destroyed. On the terraces
+just below the mesa-top&mdash;perhaps a hundred or<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span>
+two hundred feet down&mdash;are a number of tiny corrals,
+to and from which, morning and evening, the boys,
+young men, and sometimes the women and girls may be
+seen driving their herds of sheep and goats, and in
+which the burros are kept when not in use. These
+picturesque corrals from below look almost like swallows'
+nests stuck on the face of the cliffs.</p>
+
+<p>As we wander about in the narrow and quaint streets
+of Walpi we cannot fail to observe the ladder-poles
+which are thrust through hatchways, down which we
+peer into the darkness below with little satisfaction.
+These lead to the <i>kivas</i>, or sacred ceremonial chambers,
+where all the secret rites of the different clans are held.
+Here we shall be privileged to enter if no ceremony is
+going on. The kivas are generally hewn out of the solid
+rock, or partially so, and are from twelve to eighteen
+feet square. When not otherwise occupied it is no uncommon
+sight to see in a kiva a Hopi weaver squatted
+before his rude loom, making a dress for his wife or
+daughter, or weaving a ceremonial sash or kilt for his
+own use in one of the many dances.</p>
+
+<p>In every Hopi town one cannot fail to be struck with
+the nudity of the children of all ages, from the merest
+babies up to eight and even ten years. With what
+Victor Hugo calls "the chaste indecency of childhood"
+these fat, bronze Cupids and embryo Venuses romp and
+play, as unconscious of their nakedness as Adam and
+Eve before their fall.</p>
+
+<p>From Walpi we descend to the corn-fields, and, after
+a slow and tedious drag across the sandy plain to the
+west, find ourselves at Mashonganavi, or at least at the
+foot of the trail which leads to the heights above. Here,
+as at the other mesas, there are two or three trails, all<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span>
+steep, all nerve-wrenching, all picturesque. Arrived at
+the village, we find Mashonganavi an interesting place,
+for it is so compactly built that one often hunts in vain
+(for a while, at least) to find the hidden dance plaza,
+around which the whole town seems to be built. Some
+of the houses are three stories high, and there are quaint,
+narrow alley-ways, queer dark tunnels, and underground
+kivas as at Walpi. The Antelope and Snake kivas are
+situated on the southeastern side of the village, on the
+very edge of the mesa, and with the tawny stretch of
+the Painted Desert leading the eye to the deep purple
+of the Giant's Chair and others of the Mogollon buttes,
+which Ives conceived as great ships in the desert, suddenly
+and forever arrested and petrified.</p>
+
+<p>About one hundred and fifty feet below the village is
+a terrace which almost surrounds the Mashonganavi
+mesa, as a rocky ruff around its neck. This terrace is
+so connected with the main plateau that one can drive
+upon it with a wagon and thus encamp close to the
+village. Here in 1901 the two wagon loads of sightseers
+and tourists which I had guided to the mysteries
+and delights of Tusayan, over the sandy and scorched
+horrors of a portion of the Painted Desert, encamped,
+during the last days of the Snake Dance ceremonies.</p>
+
+<p>From here a trail&mdash;at its head an actual rock
+stairway&mdash;leads down to a spring in the valley, where the
+government school is situated, and from whence all our
+cooking and drinking water had to be brought. Each
+morning and evening droves of sheep and goats passed
+our camp, coming up from below and going down to the
+scant pasturage of the valley. Scarcely an hour passed
+when some Indian&mdash;oftener half a dozen&mdash;came to
+our camp, and failed to pass. Especially at meal times,<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span>
+when the biscuits were in the oven, the stew on the fire,
+the beans in the pot, and the dried fruit in the
+stew-kettle, did they seem to enjoy visiting us. And they
+liked to come close, too; far too close for our comfort,
+as their persons are not always of the most cleanly
+character, and their habits of the most decorous and
+refined. Hence rules had to be laid down which it was
+my province to see observed, one of which was that visiting
+Indians must keep to a distance, especially at meal
+times. Another was that if our blankets were allowed
+to remain unrolled (in order to get the direct benefit
+of the sun's rays) they were not so left for our Indian
+friends to lounge upon.</p>
+
+<div class="figcenter"><a id="aged"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image13l.jpg" width="272" height="313" alt="An Aged Hopi at Oraibi." />
+    <p class="center"><span class="smcap">An Aged Hopi at Oraibi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="cotton"></a>
+    <img class="border" src="images/image13r.jpg" width="272" height="314" alt="A Hopi, weaving a Native Cotton Ceremonial Kilt." />
+    <p class="center"><span class="smcap">A Hopi, weaving a Native Cotton Ceremonial Kilt.</span></p>
+  </div>
+</div>
+
+<p>We were generally a hungry lot as we sat or squatted
+around our canvas tablecloth, our table the rocky
+ground, and there was scant ceremony when ceremony
+stood in the way of appeasing our appetites. But we
+were not wasteful. If there were any "scraps" or any
+small remains on a plate or dish they were "saved
+for the Indians." So that at length it became a catch-word
+with us. If there was anything, anywhere, at any
+time, that we did not like, some one of the party was
+sure to suggest that it be "saved for the Indians." And
+that has often since suggested to me our national policy
+in treating the Amerind. There is too much national
+"Save that for the Indians." Land that is no good to
+a white man&mdash;save it for the Indians. Beef cattle that
+white men don't buy&mdash;save them for the Indians.
+Spoiled flour&mdash;save it for the Indians. Seeds that
+won't grow&mdash;ship 'em to the Indians.</p>
+
+<p>And that reminds me of a now not undistinguished
+artist who once accompanied a small party of mine
+some years ago to the Snake Dance at Oraibi. I came<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span>
+down to camp one day and found him cooking several
+slices of our finest ham, dishing up our choicest and
+scarcest vegetables, crackers, and delicacies, with a
+large pot of our most expensive coffee simmering and
+steaming by the camp-fire; and when I asked, "For
+whom?" was coolly told it was for three lazy, fat,
+lubberly, dirty Oraibis, who sat in delightful
+anticipation around the pump close by.</p>
+
+<p>My objection to this use of our provisions was
+expressed in forceful and vigorous Anglo-Saxon, and
+when I was told it was "none of my business," I
+emphasized my objection with a distinct refusal to allow
+<i>my</i> provisions to be thus used. Then for half an hour
+immediately afterwards, and for days subsequently, at
+intervals, I was regaled with vocal chastisement worthy
+to be ranked with Demosthenes' "Philippics." "The
+Indian was a man and a brother. We were Christians,
+indeed, and of a truth when we would see our poor
+red brother starve to death before our sight," etc.,
+<i>ad libitum</i>.</p>
+
+<p>Now between my artist friend's course and the one
+first named the happy mean lies. I do not believe we
+should give to the Indian only the scraps that fall
+from our national table; neither, on the other hand,
+do I believe we are called upon to give him the very
+best of our foods and provide special coffee at
+seventy-five cents a pound.</p>
+
+<p>And this sermon has occupied our time, by the way,
+as we have walked up the trail, by the Mashonganavi
+kivas to a spot from which we gain a good view of the
+village and of Shipauluvi on its higher and detached
+pinnacle a mile farther back. Again descending the
+trail to the terrace below, we walk half a mile and then<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span>
+begin the ascent of a steep stone stairway, carefully
+constructed, that leads us directly to Shipauluvi. This
+is a small town, occupying almost the whole of the dizzy
+site, with its few houses built around its rectangular
+plaza.</p>
+
+<p>Here I was once present at a witchcraft trial. It was
+a complicated affair, in which the dead and living,
+Navahoes and Hopis, were intertwined. A Hopi woman
+accused a Navaho of having bewitched her husband,
+thus causing his death, and of stealing from him a
+blanket and some sheep. The evidence showed that
+the Navaho had met the Hopi, and that soon afterwards
+he was taken sick and died, whereupon the sheep and
+blanket were found in the possession of the Navaho.
+There was little doubt of its being a case of theft, and
+the Navaho was ordered to return sheep and blanket,
+but he was exonerated from the charge of witchcraft.</p>
+
+<p>Living in Shipauluvi is one of those singular anomalies
+so often found in the pueblos, an albino woman.
+There are a dozen or so living in the other villages.
+With Hopi face, but white hair and skin, pink eyes,
+and general bleached-out appearance, they never fail
+to excite the greatest surprise in the mind of the
+stranger, and to those who see them often there is still
+a lingering wonder as to the cause of so singular a
+variation of physical appearance. At Mashonganavi
+there are two men albinos, one of them one of the
+Snake priests. It is claimed by the Indians that these
+albinos are of as pure Hopi blood as those who are
+normal in color, and the fact is incontrovertible that
+they are born of pure-blooded parents on both sides.</p>
+
+<p>Returning now to the terrace below, common to both
+Mashonganavi and Shipauluvi, the trail is descended to<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span>
+Shungopavi. A deep canyon separates the mesa upon
+which this village is built from the one upon which the
+two former are located. Near the foot of the trail the
+government has established a schoolhouse, and close by
+are the springs and pools of water. It is a sandy ride
+or walk, and on a hot day&mdash;"a-tu-u-u"&mdash;wearisome
+and exhausting. For half a dollar or so one may hire
+a burro and his owner as guide, and it is much
+easier to go burro-back over the yielding sand than to
+walk. There are straggling peach trees on the way,
+and a trail, rocky and steep, to ascend ere we see
+Shungopavi.</p>
+
+<p>The wagons may be driven to the village (as mine
+were), but it is a long way around. The road to Oraibi
+across the mesa is taken, and when about half-way
+across a crude road is followed which runs out upon
+the "finger tip" where Shungopavi stands. Here the
+governor in 1901 was Lo-ma-win-i, and he and I became
+very good friends. Knowing my interest in the Snake
+Dance, he sent for the chief priests of the Snake and
+Antelope Clans (Kai-wan-i-wi-ya-&#365;-m&aacute; and Lo-ma-ho-in-i-wa),
+and from them I received a cordial invitation to
+be present and participate in the secret ceremonials of
+the kiva at their next celebration. I have been privileged
+to be present, but was never invited before.</p>
+
+<p>The governor is an expert silversmith, the necklace
+he wears being a specimen of his own art. It is wonderful
+how, with their crude materials and tools, such
+excellent work can be produced. Mexican dollars
+are melted in a tiny home-made crucible, rude moulds
+are carved out of sand&mdash;or other stone into which the
+melted metal is poured, and then hand manipulation,
+hammering, and brazing complete the work. Their<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span>
+silver articles of adornment are finger rings, bracelets,
+and necklaces.</p>
+
+<p>Oraibi is the most western and conservative of the
+Hopi villages. It is by far the largest, having perhaps
+a third of the whole population. It is divided into two
+factions, the so-called hostiles and friendlies, the former
+being the conservative element, determined not to forsake
+"the ways of the old," the ways of their ancestors;
+and the latter being generally willing to obey orders
+ostensibly issued by "Wasintonia"&mdash;as they call the
+mysterious Indian Department. These divisions are
+a source of great sorrow to the former leaders of the
+village. In the introduction to "The Oraibi Soyal
+Ceremony" by Professor George A. Dorsey, of the Field
+Columbian Museum, and Rev. H. R. Voth, his assistant,
+and formerly a Mennonite missionary at Oraibi, this
+dissension is spoken of as follows: "During the year
+1891 representatives of the Indian Department made
+strenuous efforts to secure pupils for the government
+school located at Keam's Canyon, about forty miles
+from Oraibi. This effort on the part of the government
+was bitterly resented by a certain faction of the people
+of Oraibi, who seceded from Lol&uacute;lomai, the village
+chief, and soon after began to recognize Lomahungyoma
+as leader. The feeling on the part of this faction
+against the party under Lol&uacute;lomai was further intensified
+by the friendly attitude the Liberals took toward
+other undertakings of the government, such as allotment
+of land in severalty, the building of dwelling-houses
+at the foot of the mesa, the gratuitous distribution of
+American clothing, agricultural implements, etc. The
+division thus created manifested itself not only in the
+everyday life of the people, but also in their religious<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span>
+ceremonies. Inasmuch as the altars and their accessories
+are the chief elements in these ceremonies, they
+soon became the special object of controversy, each
+party contending for their possession; and so it came
+about that the altars remained to that faction to which
+the chief priests and those who had them in charge
+belonged, the members of the opposing faction, as
+a rule, withdrawing from further participation in the
+celebration of the ceremony."</p>
+
+<p>The dance plaza is on the western side of the village,
+and there the dances and other outdoor ceremonies take
+place.</p>
+
+<p>One of my earliest visits to Oraibi was made in the
+congenial company of Major Constant Williams, who
+was then the United States Indian Agent, at Fort
+Defiance, for the Navahoes and Hopis. We had driven
+across the Navaho Reservation from Fort Defiance to
+Keam's Canyon, and then visited the mesas in succession.
+We drove to the summit of the Oraibi mesa in
+his buckboard, a new conveyance which he had had
+made to order at Durango, Colo. The road was the
+same one up which the soldiers had helped the horses
+drag the Gatling gun at the time of the arrest of the
+so-called "hostiles," who were sent to Alcatraz for their
+refusal to forsake their Oraibi ways and follow the
+"Washington way." It was a steep, ugly road, rough,
+rocky, and dangerous. The Major's horses, however,
+were strong, intelligent, and willing, so we made the
+ascent with comparative ease. The return, however,
+was different. There were so many things of interest
+at Oraibi that I found it hard to tear myself away, and
+the "shades of night were falling fast"&mdash;far too fast
+for the Major's peace of mind&mdash;ere I returned to the<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span>
+buckboard. By the time we had traversed the summit
+of the mesa to the head of the "trail" part of the
+descent, it was dark enough to make the cold tremors
+perambulate up and down one's spine. But I had every
+confidence in the Major's driving, his horses, and his
+knowledge of that fearfully precipitous and dangerous
+road. Slowly we descended, the brake scraping and
+often entirely holding the wheels. We could see and
+feel the dark abysses, first on one side and then on the
+other, or feel the overshadowing of the mighty rock
+walls which towered above us. I was congratulating
+myself that we had passed all the dangerous places, and
+in a few moments should be on the drifted sand, which,
+though steep, was perfectly safe, when we came to the
+last "drop off." This can best be imagined by calling
+it what it was, a steep, rocky stairway, of two or three
+steps, with a precipice on one side, and a towering wall
+on the other. Hugging the wall, the upper step extended
+like a shelf for eight or ten feet, and the nigh
+horse, disliking to make the abrupt descent of the step,
+clung close to the wall and walked along the shelf. The
+off horse dropped down. The result can be imagined.
+One horse's feet were up at about the level of the
+other's back. The wheels followed their respective
+horses. The nigh wheels stayed on the shelf, the off
+wheels came down the step. The Major and I decided,
+very suddenly, to leave the buckboard. We were rudely
+toppled out, down the precipice on the left,&mdash;I at the
+bottom of the heap. Down came camera cases, tripods,
+boxes of plates, and all the packages of odds and ends
+I had bought from the Indians, bouncing about our
+ears. Like a flash the two horses took fright and started
+off, dragging that overturned buckboard after them.<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span>
+They did not swirl around to the left down the sandy
+road, but to the right upon a terrace of the rocky mesa,
+and we saw the sparks fly as the ironwork of the wagon
+struck and restruck the rocks. The noise and roar and
+clatter were terrific. Great rocks were started to rolling,
+and the echoes were enough to awaken the dead.
+Suddenly there was a louder crash than ever, and then
+all was silent. We felt our hearts thumping against
+our ribs, and the only sounds we could hear were
+their fierce beatings and our own hard breathing.
+Fortunately, we had landed on a narrow shelf some
+seven feet down, covered deep with sand, so neither of
+us was seriously hurt except in our feelings; but
+imagine the dismay that swept aside all thoughts of
+thankfulness for our narrow escape when that crash
+and dread silence came. No doubt horses and buckboard
+were precipitated over one of the cliffs and had
+all gone to "eternal smash." My conscience made
+me feel especially culpable, for had I not detained the
+Major we should have left the mesa long before it was
+so dark. I had caused the disaster! It was nothing
+that I had been "spilt out," that doubtless my cameras
+were smashed, and the plates I had exposed with so
+much care and in spite of the opposition of the Hopis
+were in tiny pieces&mdash;for I had clearly heard that
+peculiar "smash" that spoke of broken glass as I
+myself landed on the top of my head. Think of that
+span of fine horses, and the Major's new buckboard!
+The thought about completed the work of mental and
+physical paralysis the shock of falling had begun. I
+was suddenly awakened, not by the Major's voice, for
+neither of us had yet spoken a word,&mdash;and indeed, I
+didn't know but that he was dead,&mdash;but by the scratching<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span>
+of a match. Then he was alive! That was cause for
+thankfulness. Setting fire to a dried cactus, the Major,
+after thoroughly picking himself up and shaking himself
+together, proceeded to gather up the photographic
+d&eacute;bris. Silently I aided him. Still silently we piled it
+all together, as much under the shelter of the rocks as
+possible, and then, still without a word, we climbed
+back upon the road and started to walk to the house of
+Mr. Voth, the missionary, where we were stopping.
+For half a mile or more we trudged on wearily through
+the deep and yielding sand. Still never a word. We
+both breathed heavily, for the sand was dreadfully soft.
+I was wondering what I could say. My conscience so
+overpowered me that I dared not speak. I was humbling
+myself, inwardly, into the very dust for having been
+the unconscious and innocent, yet nevertheless actual
+cause of this disaster. I simply couldn't break the
+silence. To offer to pay for the horses and buckboard
+was easy (though that would be a serious matter to my
+slender purse) compared with appeasing the sturdy
+Major for the shock to his mental and physical system.
+Then, too, how he must feel! At the very thought the
+cold sweat started on my brow and I could feel it
+trickling down my chest and back.</p>
+
+<div class="figcenter"><a id="basket"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image14l.jpg" width="272" height="342" alt="An Oraibi Basket Weaver." />
+    <p class="center"><span class="smcap">An Oraibi Basket Weaver.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="admiring"></a>
+    <img class="border" src="images/image14r.jpg" width="272" height="343" alt="" />
+    <p class="center"><span class="smcap">An Admiring Hopi Mother.</span></p>
+  </div>
+</div>
+
+<p>Suddenly the Major stopped, and in the darkness I
+could dimly see him take out his large white handkerchief,
+mop his brow and head, and then, with explosive
+force, but in a voice charged with deepest and sincerest
+feeling he broke the painful silence: "Thank God, the
+sun isn't shining."</p>
+
+<p>Brave-hearted, generous Major Williams! Not a
+word of reproach, no suggestion of blame. What a relief
+to my burdened soul. I was almost hysterical in<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span>
+my ready response. Yes, we could be thankful that
+our lives and limbs were spared. We were both unhurt.
+New horses and buckboard could be purchased, but
+life and health preserved called for thankfulness to the
+Divine Protector.</p>
+
+<p>Thus we congratulated ourselves as we slowly plodded
+along through the sand. Arrived at Mr. Voth's, we
+soon retired,&mdash;he in the bedroom prepared for him by
+kindly Mrs. Voth, I in my blankets outside. The calm
+face of the sky soon soothed my disquieted feelings and
+nerves, and in a short time I fell asleep. Not a thought
+disturbed me until just as the faintest peepings of dawn
+began to show on the eastern ridges, when, awakening,
+I heard a noise as of a horse shaking his harness close
+by. Like a flash I jumped up, and, in my night-robe
+though I was, rushed to the entrance to the corral.
+There, unharmed and uninjured, with harness upon
+them complete, the lines dangling down behind, the
+neck yoke holding them together, as if they were just
+brought from the stable ready to be hitched to the
+wagon, were the two horses which I had vividly pictured
+to myself as dashed to pieces upon the cruel rocks at
+the foot of one of the mesa precipices.</p>
+
+<p>I could scarcely refrain from shouting my joy.
+Hastily I dressed, and while dressing thought: "The
+horses are here; I'll go and hunt for the wagon." So
+noiselessly I hitched them to Mr. Voth's buckboard and
+drove off. When I came to the scene of the disaster, I
+found I could drive upon the rocky terrace. There
+was no difficulty in following the course of the runaways.
+Here was part of the seat, farther on some of
+the ironwork, and still farther the dashboard. At last I
+reached the overturned and dismantled vehicle. It was<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span>
+in a sorry state. Two of the wheels were completely
+dished, the seat and dashboard were "scraped" off, one
+whiffletree was broken, and the whole thing looked as
+if it had been rudely treated in a tornado. I turned
+it over, tied the wheels so that they would hold, and
+then, fastening it behind Mr. Voth's buckboard, slowly
+drove back to the house.</p>
+
+<p>When the Major awoke he was as much surprised and
+pleased as I was to find the horses safe and sound and
+the buckboard in a repairable condition. With a little
+man&#630;uvring we got the vehicle as far as Keam's
+Canyon, where old Jack Tobin, the blacksmith, fixed it
+up so that it could be driven back to Fort Defiance,
+and thither, with care and caution, the Major drove
+me. A few weeks later, under the healing powers of
+the agency blacksmith, the buckboard renewed its
+youth,&mdash;new wheels, new seat, new dashboard, and an
+all covering new coat of paint wiped out the memories
+of our trip down from the Oraibi mesa, except those we
+carried in the depths of our own consciousness.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span></p>
+
+
+
+
+<h2><a name="ChV." id="ChV."></a>CHAPTER V<br />
+<small>A FEW HOPI CUSTOMS</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">o</span> know any people thoroughly requires many
+years of studied observation. The work of such
+men as A. M. Stephen, Dr. Fewkes, Rev. H. R. Voth,
+and Dr. George A. Dorsey reveals the vast field the
+Hopis offer to students. To the published results of
+these indefatigable workers the student is referred for
+fuller knowledge. There are certain things of interest,
+however, that the casual observer cannot fail to note.</p>
+
+<p>The costume of the men is undoubtedly a modification
+of the dress of the white man. Trousers are worn,
+generally of white muslin, and from the knee down on
+the outer side they are split open at the seam. Soleless
+stockings, home-spun, dyed and knit, are worn, fastened
+with garters, similar in style and design, though smaller,
+to the sashes worn by the women. The feet are covered
+with rawhide moccasins. The shirt is generally of
+colored calico, though on special occasions the "dudes"
+of the people appear in black or violet velvet shirts or
+tunics, which certainly give them a handsome appearance.
+The never-failing banda, wound around the forehead,
+completes the costume, though accessories in the
+shape of silver and wampum necklaces, finger rings, etc.,
+are often worn.</p>
+
+<p>The costume of the women is both picturesque and
+adapted to their life and customs. It is neat, appropriate,
+and modest. The effort our government feels called
+upon to make to lead them to change it for calico<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span>
+"wrappers," in accordance with a principle adopted
+which regards as "bad" and "a hindrance to civilization"
+anything native, is to my mind vicious and senseless.
+The Indians are not to be civilized by making
+them wear white people's costumes, nor by any such
+nonsense. There are those who condemn their basket
+weaving, because, forsooth, it is not a Christian art.
+True civilizing processes come from within, and desire
+for change must precede the outward manifestation if
+permanent results are desired.</p>
+
+<p>To return to the costume. It consists mainly of a
+home-woven robe, dyed in indigo. When made, it
+looks more like an Indian blanket than a dress, but
+when the woman throws it over her right shoulder, sews
+the two sides together, leaving an opening for the right
+arm, and then wraps one of the highly colored and
+finely woven sashes around her waist, the beholder sees
+a dress at once healthful and picturesque. As a rule,
+it comes down a little below the knee, and the left
+shoulder is uncovered. Of late years many of the
+women and girls have learned to wear a calico slip
+under the picturesque native dress, so that both arms
+and shoulders are covered.</p>
+
+<p>Most of the time the legs and feet are naked, but
+when a woman wishes to be fully attired, she wraps
+buckskins, cut obliquely in half, around her legs, adroitly
+fastening the wrappings just above the knee with thongs
+cut from buckskin, and then encases her feet in shapely
+moccasins. There is no compression of her solid feet,
+no distortion with senseless high heels. She is too self-poised,
+mentally, to care anything about Parisian fashions.
+Health, neatness, comfort, are the desiderata sought and
+obtained in her dress. The question is sometimes asked,<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span>
+however, if the heavy leg swathings of buckskin are not
+a mere fashion of Hopi dress. Undoubtedly there is a
+following of custom here as well as elsewhere, and, as I
+have before remarked, one of the keys to the Hopi character
+is his conservatism. But the buckskin leggings
+have a decided reason for their existence. In a desert
+country where cacti, cholla, many varieties of prickly
+shrubs, sharp rocks, and dangerous reptiles abound, it is
+necessary that the women whose work calls them into
+these dangers should so dress as to be prepared to overcome
+them. Many a man wearing the ordinary trousers
+of civilization and finding himself off the beaten paths of
+these desert regions has longed for just such protection
+as the Hopi women give themselves. The cow-boys who
+ride pell-mell through the brush wear leather trousers,
+and their stirrups are covered with tough and thick
+leather to protect their shoes from being pierced by the
+searching needles of the cactus, cholla, and buck-brush.</p>
+
+<p>The adornments that a Hopi maiden of fashion affects
+are silver rings and bracelets made by native silversmiths,
+and necklaces of coral, glass, amber, or more generally
+of the shell wampum found all over the continent. The
+finer necklets of wampum are highly prized, and when
+very old and ornamented with pieces of turquoise, can
+not be purchased for large sums. Occasionally ear
+pendants are worn. These are made of wood, half an
+inch broad and an inch long, inlaid on one side with
+pieces of bright shell, turquoise, etc.</p>
+
+<p>When a girl reaches the marriageable age, she is
+required by the customs of her people to fix up her hair
+in two large whorls, one on each side of her head.
+This gives her a most striking appearance. The whorl
+represents the squash blossom, which is the Hopi emblem<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span>
+of purity and maidenhood. Girls mature very
+early, the young maidens herewith represented being not
+more than from twelve to fifteen years of age.</p>
+
+<div class="figcenter"><a id="shupela"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image15l.jpg" width="272" height="342" alt="Shupela, Father of Kopeli, Late Snake Priest at Walpi." />
+    <p class="center"><span class="smcap">Shupela, Father of Kopeli,
+     Late Snake Priest at Walpi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="girl"></a>
+    <img class="border" src="images/image15r.jpg" width="272" height="341" alt="" />
+    <p class="center"><span class="smcap">A Hopi Girl, Oraibi.</span></p>
+  </div>
+</div>
+
+<p>When a woman marries she must no longer wear the
+nash-mi (whorls). A new symbolism must be introduced.
+The hair is done up in two pendant rolls, in
+imitation of the ripened fruit of the long squash, which
+is the Hopi emblem of fruitfulness.</p>
+
+<p>In my book on "Indian Basketry" I have described
+in detail the basketry of the Hopis. There are two distinct
+varieties made at the four villages of the middle
+and western mesas. Those made on the middle mesa
+are of yucca fibre (mo-hu) coiled around a core of grass
+or broom-corn (s&#369;-&#369;). Those of Oraibi are of willow
+and approximate as nearly to the crude willow work of
+civilization as any basketry made by the aborigines. In
+both cases the splints are dyed, commonly nowadays
+with the startling aniline dyes, and with marvellous
+fertility of invention the weavers make a thousand and
+one geometrical designs, in imitation of natural objects,
+katchinas, etc. These are mainly plaques, but the yucca
+fibre weavers make a treasure or trinket basket, somewhat
+barrel-shaped, oftentimes with a lid, that is both
+pretty and useful. The name for all the yucca variety
+is p&#369;-&#369;-ta. The Oraibi willow plaques are called yung-ya-pa,
+while a bowl-shaped basket is sa-kah-ta, and the
+bowls made of coiled willow splints bought from the
+Havasupai are s&#369;-k&#369;-w&#369;-ta.</p>
+
+<p>The Hopi weavers when at work invariably keep a
+blanket full of moist sand near them in which the splints
+are buried. This keeps them flexible, and the moist
+sand is better than water.</p>
+
+<p><span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span></p>
+
+<p>A reddish-brown native dye is made from Ohaishi
+(<i>Thelesperma gracile</i>), with which the splints are colored.</p>
+
+<p>Unfortunately, the introduction of aniline dyes has
+almost killed the industry of making native dyes, but
+there are some few conservatives&mdash;God bless them!&mdash;who
+adhere to the ancient colors and methods of preparing
+them.</p>
+
+<p>It cannot be said that the Hopis are devoid of musical
+taste, for in the early morning especially, as the
+youths and men take their ponies or flocks of goats and
+sheep out to pasture, they sing with sweet and far-reaching
+voices many picturesque melodies.</p>
+
+<p>Of the weird singing at their religious ceremonials I
+have spoken in the chapter devoted to that purpose.</p>
+
+<p>To most civilized ears Hopi instrumental music, however,
+is as much a racket and din as is Chinese music.
+The lelentu, or flute, however, produces weird, soft,
+melancholy music. Their rattles are of three kinds, the
+gourd rattle (ai-i-ya), the rattle used by the Antelope
+priests, and the leg rattle of turtle shell and sheep's
+trotters (y&#533;ng-ush-o-na). The drum and hand tombe
+are crude affairs, the former made by hollowing out a
+tree trunk and stretching over each end wet rawhide, the
+lashings also being of strips of wet rawhide (with the
+hair on), which, when dry, tightens so as to give
+the required resonance. The hand tombe is as near
+like a home-made tambourine as can be. It has no
+jingles, however. Another instrument is the strangest
+conception imaginable. It consists of a large gourd
+shell, from the top of which a square hole has been cut.
+Across this is placed a notched stick, one end of which
+is held in the performer's left hand. In the other hand
+is a sheep's thigh-bone, which is worked back and forth
+over the notched stick, and the resultant noise is the<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span>
+desired music. This instrument is the zhe-gun&acute;-pi.</p>
+
+<p>They do not seem to have many games, so many
+of their religious ceremonials affording them the
+diversion other peoples seek in athletic sports. Their
+racing is purely religious, as I have elsewhere shown,
+and they get much fun out of some of their semi-religious
+exercises.</p>
+
+<p>A game that they are very fond of, and that requires
+considerable skill to play, is w&#275;-la. The game consists
+in several players, each armed with a feathered dart, or
+ma-te&acute;-va, rushing after a small hoop made of corn
+husks or broom-corn well bound together&mdash;the w&#275;-la,
+and throwing their darts so that they stick into it
+The hoop is about a foot in diameter and two inches
+thick, the ma-te&acute;-va nearly a foot long. Each player's
+dart has a different color of feathers, so that each can
+tell when he scores. To see a dozen swarthy and
+almost nude youths darting along in the dance plaza,
+or streets, or down in the valley on the sand, laughing,
+shouting, gesticulating, every now and then stopping
+for a moment, jabbering over the score, then eagerly
+following the motion of the thrower of the w&#275;-la so as
+to be ready to strike the ma-te&acute;-va into it, and then,
+suddenly letting them fly, is a picturesque and lively
+sight.</p>
+
+<p>The Hopi is quite a traveller. Though fond of home,
+I have met members of the tribe in varied quarters of
+the Painted Desert Region. They get a birch bark
+from the Verdi Valley with which they make the dye
+for their moccasins. A yellowish brown color, called
+<i>pavissa</i>, is obtained from a point near the junction of
+the Little Colorado and Marble Canyon. Here they
+obtain salt, and at the bottom of the salt springs, where<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span>
+the waters bubble up in pools, this <i>pavissa</i> settles.
+Bahos, or prayer sticks, are always deposited at the
+time of obtaining this ochre, as it is to be used in the
+painting of the face of the bahos used in most sacred
+ceremonies. The so-called Moki trail is evidence of the
+long association between the Hopis and the Havasupais
+in Havasu (Cataract) Canyon, and I have often met
+them there trading blankets, horses, etc., for buckskin
+and the finely woven wicker bowl-baskets&mdash;k&#369;-&#369;s&mdash;of
+the Havasupais, which are much prized by the Hopis.</p>
+
+<p>Occasionally he reaches as far northeast as Lee's
+Ferry and even crosses into southern Utah, and at Zuni
+to the southeast he is ever a welcome visitor. The
+Apaches in the White Mountains tell that on occasions
+the Hopis will visit them, and when visiting the Yumas in
+1902 they informed me that long ago the Snake Dancing
+Mokis were their friends, and sometimes came to
+see them.</p>
+
+<p>Dr. Walter Hough has written a most interesting
+paper on "Environmental Interrelations in Arizona,"
+in which are many items about the Hopis. He says
+they brought from their priscan home corn, beans,
+melons, squash, cotton, and some garden plants, and
+that they have since acquired peaches, apricots, and
+wheat, and among other plants which they infrequently
+cultivate may be named onions, chili, sunflowers,
+sorghum, tomatoes, potatoes, grapes, pumpkins, garlic,
+coxcomb, coriander, saffron, tobacco, and nectarines.
+They are great beggars for seeds and will try any kind
+that may be given to them.</p>
+
+<p>Owing to their dependence upon wild grasses for
+food when their corn crops used to fail,&mdash;that is, in the
+days before a paternal government helped them out<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span>
+at such times,&mdash;every Hopi child was a trained botanist
+from his earliest years; not trained from our
+standpoint, but from theirs. We should say much of his
+knowledge was unscientific, and it goes far beyond the
+use of grasses and plants as food. Dr. Hough in his
+paper gives a number of examples of the uses to which
+the various seeds, etc., are put. The botanist as well
+as the ethnologist will find this a most comprehensive
+and useful list. For food forty-seven seeds, berries,
+stems, leaves, or roots are eaten. The seeds of a
+species of sporobolus are ground with corn to make
+a kind of cake, which the Hopis greatly enjoy. The
+leaves of a number are cooked and eaten as greens.</p>
+
+<p>A large amount of folk-lore connected with plants has
+been collected by Drs. Fewkes and Hough. From the
+latter's extensive list I quote. For headache the leaves
+of the <i>Astragalus mollissimus</i> are bruised and rubbed
+on the temples; tea is made from the root of the <i>Gaura
+parviflora</i> for snake bite; women boil the <i>Townsendia
+arizonica</i> into a tea and drink it to induce pregnancy;
+a plant called by the Hopi <i>w&#369;takpala</i> is rubbed on the
+breast or legs for pain; <i>Verbesina enceloides</i> is used on
+boils or for skin diseases; <i>Croton texlusis</i> is taken as
+an emetic; <i>Allionia linearis</i> is boiled to make an
+infusion for wounds; the mistletoe that grows on the
+juniper (<i>Phoradendron juniperinum</i>) makes a beverage
+which both Hopi and Navaho say is like coffee, and a
+species that grows on the cottonwood, called <i>lo mapi</i>,
+is used as medicine; the leaves of <i>Gilia longiflora</i> are
+boiled and drank for stomach ache; the leaves of the
+<i>Gilia multiflora</i> (which is collected forty miles south
+of Walpi at an elevation of six thousand feet), when
+bruised and rubbed on ant bites is said to be a specific;<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span>
+<i>Oreocarya suffruticosa</i> is pounded up and used for pains
+in the body; <i>Carduus rothrockii</i> is boiled and drank as
+tea for colds which give rise to a prickling sensation
+in the throat; the leaves of <i>Coleosanthus wrightii</i> are
+bruised and rubbed on the temples for headache, as
+also is the <i>Artemisia canadensis</i>; and so on throughout
+a list as long again as this.</p>
+
+<p>In connection with this list Dr. Hough calls attention
+to the workings of the Hopi mind in a manner which
+justifies an extensive quotation:&mdash;</p>
+
+<blockquote>
+
+<p>"The word 'medicine' as applied by the Hopi and other
+tribes is very comprehensive, including charms to influence gods,
+men, and animals, or to cure a stomach ache. As stated, from
+experiments with the plants some have been discovered which
+are uniform in action and which would have place in a standard
+pharmacop&#339;ia. Thus there are heating plasters, powders for
+dressing wounds, emetics, diuretics, purges, sudorific infusions,
+etc. Other plants are of doubtful value, and in their use other
+animistic ideas may enter, though some of them, such as those
+infused for colds, headache, rheumatism, fever, etc., may have
+therapeutic properties. The obligation of the civilized to the
+uncivilized for healing plants is very great. Another class is
+clearly out of the domain of empirical medicine. Tea made
+from the thistle is a remedy for prickling pains in the larynx,
+milkweed will induce a flow of milk, and there are other examples
+of inferential medicine. Perhaps another class is shown
+by the employment of the plant named for the bat, in order to
+induce sleep in the daytime.</p>
+
+<p>"It may be interesting to look into the workings of the
+Indian mind as shown by his explanation of the uses of certain
+of these plants.</p>
+
+<p>"A beautiful scarlet gilia (<i>Gilia aggregata</i> Spreng) grows on
+the talus of the giant mesa on which ancient Awatobi stood.
+This is the only locality where the plant has been collected in<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span>
+this region, but it grows in profusion on the White Mountains,
+one hundred and twenty-five miles southeast.</p>
+
+<p>"The herdsman of our party was asked the name and use
+of the plant. He replied: 'It is the <i>pala katchi</i>, or red male
+flower, and it is very good for catching antelope. Before going
+out to kill antelope, hunters rub up the flowers and leaves of
+the plant and mix them with the meal which they offer during
+their prayer to the gods of the chase.'</p>
+
+<p>"'Why is that?' was asked.</p>
+
+<p>"'Because,' he replied, 'the antelope is very fond of this
+plant and eats it greedily when he can find it.' (Animistic
+idea.)</p>
+
+<p>"Another creeping plant (<i>Solanum triflorum</i> Nutt.), which
+bears numerous green fruit about the size of a cherry, filled
+with small seeds, is called <i>cavayo ngahu</i>, or watermelon
+medicine. The plant may be likened to a miniature watermelon
+vine. It was explained that if one took the fruit and planted
+it in the same hill with the watermelon seeds, would there
+be many watermelons,&mdash;that is, the watermelon would be
+influenced to become as prolific as the small plant.</p>
+
+<p>"Every one is familiar with the clematis bearing fluffy
+bunches of seeds having long, hair-like appendages. An
+Indian lecturing on a collected specimen of the clematis said:
+'This is very good to make the hair grow. You make a tea
+of it and rub it on the head, and pretty quick your hair will
+hang down to your hips,' indicating by a gesture the extraordinary
+length. For the same reason the fallugia is a good
+hair tonic."</p></blockquote>
+
+<p>The Hopi uses a weapon for catching rabbits which,
+for want of a better name, white men call a boomerang.
+It possesses none of the strange properties of the
+Australian weapon, yet in the hands of a skilled Hopi it is
+wonderfully effective. I have seen fifty Oraibis on
+horseback, and numbers of men and boys on foot, each armed
+with one of these weapons, on their rabbit drive. They<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span>
+determine on a certain area and then beat it thoroughly
+for rabbits, and woe be to the unhappy cottontail or even
+lightning-legged jack-rabbit if a Hopi throws his boomerang.
+Like the wind it speeds true to its aim and
+seldom fails to kill or seriously wound.</p>
+
+<p>Though most of the men have guns and many of the
+youths revolvers, the bow and arrow as a weapon is not
+entirely discarded. All the young boys, even little tots
+that can scarcely walk, use the bow and arrow with
+dexterity. A small hard melon or pumpkin is thrown
+into the air and a child will sometimes put two or even
+three arrows into it before it reaches the ground. Old
+men who are too poor to own modern weapons are often
+seen sitting like the proverbial and oft-pictured fox,
+stealthily watching for a ground squirrel, prairie-dog,
+or rat to come out of his hole, when the speedy and
+certain arrow is let fly to his undoing.</p>
+
+<p>Except for a little wild meat of this kind, secured
+seldom, or a sheep, which is too valuable for its wool to
+kill on any except very special and rare occasions, the
+Hopis are practically vegetarians. They are not above
+taking what the gods send them, however, in the shape
+of a dead horse. A few years ago Mr. D. M. Riordan,
+formerly of Flagstaff, conducted a party of friends over a
+large section of the region presented in these pages, and
+when near Oraibi a beautiful mare of one of the teams
+suddenly bloated and speedily died. In less than an
+hour after they were told they might take the flesh; the
+Hopis had skinned it, cut up the carcass, and removed
+every shred of it. I afterwards saw the flesh cut into
+strips, hung outside the houses of the fortunate possessors
+to dry, and I doubt not that horse meat made
+many a happy meal for them during the months that<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span>
+followed.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="children">
+<img class="border" style="margin-top: 1em;" src="images/image16.jpg" width="600" height="374" alt="Hopi Children, at Oraibi, Waiting for a Scramble of Candy." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Children, at Oraibi, Waiting for
+a Scramble of Candy.</span></p>
+
+<p>When a Hopi feels rich he may buy a sheep or a goat
+from a Navaho, or even kill a burro in order to vary
+his dietary.</p>
+
+<p>Corn is his staple food. It is cooked in a variety of
+ways, but the three principal methods are piki, pikami,
+and p&#363;-v&#363;-l&#363;. Piki is a thin, wafer-like bread,
+cooked as I have before described.</p>
+
+<p>On one occasion, at Oraibi, an old friend, Na-wi-so-ma,
+was making piki for the Snake Dancers. When I took
+my friends to see her, they all ate of the bread and asked
+her all manner of questions about it.</p>
+
+<p>Na-wi-so-ma was very kind and obliging. One of my
+party wished to make moving photographs of the operation
+of making piki, so she cheerfully moved her t&#333;&#333;-ma
+(cooking stone) outside. She insisted upon placing it,
+however, so that her back was to the blazing sun, which
+rendered it impossible to make the photographs. It
+was in vain that I explained to her why she must face
+the sun, and, at last, in desperation, I seized the heavy
+t&#333;&#333;-ma and carried it where I desired it to be. In my
+haste in putting it down&mdash;rather, dropping it&mdash;it
+snapped in two, and I had to repair the damage to her
+stone and feelings with a piece of silver ere we could
+proceed.</p>
+
+<p>Pikami is made as follows: A certain amount of corn-meal
+is mixed with a small amount of sugar, and coloring
+matter made from squash flowers. This mixture is
+then placed in an earthenware vessel, or olla, and a
+cover tightly sealed on the vessel with mud. It is now
+ready to go into the oven. The pikami oven is generally
+out of doors. Sometimes it is a mere hole in the
+ground, without a covering, but the better style is where<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span>
+the hole is located in the angle of two walls and partially
+covered. A broken olla is made to serve as a chimney.
+To prepare the oven, sticks of wood are placed inside it
+and set on fire. When these are reduced to flaming
+coals and the oven is red hot, the coals are withdrawn,
+and the olla containing the corn-meal mixture is lowered
+into the hole. This is then covered with a stone slab,
+sealed with mud, and allowed to remain closed for
+several hours. When the oven is unsealed and the olla
+withdrawn, the corn-meal is thoroughly cooked&mdash;now
+pikami&mdash;and the dish is both nutritious and delicious.</p>
+
+<p>P&#363;-v&#363;-l&#363; is a corn-meal preparation that corresponds
+somewhat to the New England doughnut. On one
+occasion, just before the Snake Dance at Mashonganavi,
+I found Ma-sa-wi-ni-ma, Kuchyeampsi's mother, busy
+preparing the dish. When I induced her to come into
+the sunshine to be photographed, stirring the meal, just
+eight other kodak and camera fiends insisted upon
+"shooting" her at the same time. She was very complacent
+about it, especially when I collected ten cents a
+head for her, and handed her ninety cents for her five
+minutes' pose.</p>
+
+<p>Her method was as follows: Into a cha-ka-ta (bowl)
+she placed corn-meal and a little coloring matter. Then
+adding sugar and water, she stirred it with a stick, as
+shown in the photograph. It was made to a thick
+dough. In the meantime a pan of water, into which
+mutton fat had been placed, was on the fire, and when it
+was hot enough small balls of the corn-meal dough were
+dropped into the water and fat and allowed to remain
+until cooked. The result is a not unpleasant food,
+of which the Hopis are very fond.</p>
+
+<p><span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span></p>
+
+<p>One of the common dishes, when a sheep has been
+killed, is the ne&#369;-euck&acute;-que-vi, a stew composed of corn,
+mutton, and chili.</p>
+
+<p>So far the Hopis have not been a success as traders.
+It is a slow and long journey from aboriginal life to
+civilization. One of the young men who had been to
+school, a bright youth of some twenty-three
+years,&mdash;Kuy-an-im&acute;-ti-wa,&mdash;was fired with a desire to trade with
+his people on his own account. Permission was given
+him by the agent to start a store. A small building was
+speedily erected at the foot of the Mashonganavi mesa
+and a stock of goods purchased. For a while things
+went well. Then Kuyanimtiwa had to go away on
+business, and an elderly uncle (I think it was) took
+charge of the store in his absence. When the embryo
+trader returned he found his shelves nearly empty, and
+a lot of trash accumulated under his counter, which the
+old man had taken "in trade." The credits of many
+Hopis had been extended and enlarged without proper
+consulting of Bradstreet's or Dun's, and blank ruin
+stared poor Kuyanimtiwa in the face. I purchased
+about eighty dollars' worth of baskets and "truck" from
+him, for which, however, I was compelled to give him
+my check. For long weeks, indeed months, the check
+did not come in, until I feared the poor fellow had lost
+it. When I inquired I found it was in the hands of
+the agent, being held as security until some disposal
+was made of a suit between the old man and Kuyanimtiwa.
+It ultimately reached the bank, so I assume
+the trouble was ended, but it will be some time, if what
+he said has lasting force, before the young Hopi will
+open store again with an untrained assistant.</p>
+
+<p>In an earlier chapter I have shown that the women
+build and own the houses. In return the men knit the<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span>
+stockings and weave the women's dresses and sashes.
+With looms very similar to those described in the
+chapter on "Navaho Blanketry," they make the dresses
+we have seen the women wearing. In the days before
+the Spaniards introduced sheep the Hopis grew cotton
+quite extensively, dyed it with the simple but beautiful
+and permanent dyes, and wove it into garments.
+The blue of the dresses was originally obtained&mdash;and
+is yet by some&mdash;from the seeds of the sunflower.</p>
+
+<p>In several cases I have found blind men engaged in
+knitting stockings. With needles of wood, long and slender,
+their fingers busily moved as those of the old housewives
+used to do in my boyhood's days. One was an old
+man, Tu-ki-i&acute;-ma. He was "si-bo&acute;-si" (blind), and expressed
+his thankfulness for the occupation. Another
+poor old man, stone blind, was winding yarn into a ball.
+He was squatted upon the ground, with the yarn around
+his feet and knees. It was a pathetic sight to see the old
+and forlorn creature anxious to make himself useful,
+even though blind and aged.</p>
+
+<p>There are a score of other interesting matters I should
+enjoy referring to did space permit, but these must be
+left for some future time.</p>
+
+<p>That they are picturesque and interesting, and in some
+of their ceremonies fascinating, there is no question.
+They are religious (in their way), domestic, honest,
+faithful, industrious, and chaste. But there is no denying
+that many of them are dirty,&mdash;really, indescribably filthy.
+One of my old drivers, Franklin French, used to say
+with a turn up of his nose: "I'd rather associate with
+a good skunk who was up in the skunk business than get
+to leeward of a Moki town." Their sanitary accommodations
+are <i>nil</i>, and their habits accord with their<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span>
+accommodations. Were it not for the fierce rays of the
+sun and the strong winds that purify their elevated mesa-tops,
+the accumulated evils would soon render habitation
+impossible. Water being so scarce, they are not habitually
+cleanly in person, as are some of the other peoples.
+Hence the contempt with which many of the Navahoes
+regard them.</p>
+
+<p>Of course there are exceptions, where both houses
+and individuals are as neat and clean as can be. Among
+Hopis as well as among whites, it is not possible to
+generalize too widely.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span></p>
+
+
+
+
+<h2><a name="ChVI." id="ChVI."></a>CHAPTER VI<br />
+<small>THE RELIGIOUS LIFE OF THE HOPI</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> Hopi is essentially religious. As a ritualist
+he has no superior on the face of the earth.
+From the ceremonial standpoint the Hopi people are
+the most religious nation known. From four to sixteen
+days of every month are employed by one society or
+another in the performance of secret religious rites, or
+in public ceremonies, which, for want of a better name,
+the whites call dances. So complex, indeed, is the
+Hopi's religious life that we have no complete calendar
+as yet of <i>all</i> the ceremonies that he feels called upon
+to observe. Every act of his life from the cradle to the
+grave has a religious side. Fear and the need for propitiation
+are the motive powers of his religious life, and
+these, combined with his stanch conservatism, render
+him a wonderfully fertile subject for study as to the
+workings of the child mind of the human race.</p>
+
+<p>With such a complex and vast religious system this
+chapter can attempt no more than merely to outline or
+suggest the thoughts upon which his religion is based,
+and then, in brief, describe two or three of the most
+important of his religious ceremonials.</p>
+
+<p>I can do better than attempt a difficult matter, and
+one that requires years of study, viz., to account for
+the religious concepts of the Indian. I can urge the
+reader to obtain Major J. W. Powell's "Lessons of
+Folk-lore," which appeared in the <i>American Anthropologist</i><span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span>
+for January-March, 1900. In it he has written
+a most fascinating account of the thought movements
+of the Amerind; and Dr. J. Walter Fewkes, in his
+"Interpretation of Katchina Worship," has given a
+clearer idea of Hopi religious belief than has ever before
+been penned.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="maidens">
+<img class="border" style="margin-top: 1em;" src="images/image17.jpg" width="450" height="670" alt="Group of Hopi Maidens at Shungopavi." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Group of Hopi Maidens at Shungopavi.</span></p>
+
+<p>The Hopis themselves are not aware of the why and
+wherefore of all they do. For centuries they have followed
+"the ways of the old," until they are ultra conservatives,
+especially in matters pertaining to religion.</p>
+
+<p>I have already referred to and described the kivas
+or underground ceremonial chambers, where many of
+their rites are performed.</p>
+
+<p>Six objects closely connected with their worship
+should be thoroughly understood, as such knowledge
+will simplify a thousand and one things that will otherwise
+appear mysterious to one who visits the Hopis for
+the first time. These objects are the <i>baho</i> (prayer stick
+or plume), the <i>puhtabi</i> (road marker), the <i>tiponi</i>, the
+<i>natchi</i>, the <i>shrine</i>, and the <i>katchina</i>.</p>
+
+<p>The baho is inseparably connected with all religious
+ceremonies and prayers. Without it prayers would
+be inefficacious. Generally, before every ceremony is
+performed, a certain time is given to the making of
+bahos. One form of baho is made of two sticks, painted
+green with black points, one male and the other female,
+tied together with a string made of native cotton, and
+cut to a prescribed length. A small corn husk, shaped
+like a funnel and holding a little prayer meal and honey,
+is attached to the sticks at their place of union. Tied
+to this husk is a short, four-stranded cotton string, on
+the end of which are two small feathers. A turkey
+wing-feather and a sprig of two certain herbs are tied so<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span>
+as to protrude above the butt ends of the sticks, and
+the baho is complete.</p>
+
+<p>Other bahos are made of flat pieces of board, anywhere
+from a foot to three feet in length, and two
+inches or more wide, to which feathers and herbs are
+attached. On the face of these figures of katchinas,
+animals, reptiles, and natural objects, such as rain-clouds,
+descending rain, corn, etc., are painted, every
+object having a distinct and symbolic meaning. In other
+cases the bahos are carved into the zigzag shape of the
+lightning. The Soyal bahos are many and various.
+Some are long, thin sticks, with cotton strings and feathers
+attached near the ends; others are thicker, with many
+feathers tied to the centre; some are bent or crook-shaped,
+while still others are long willow switches to
+which eagle, hawk, turkey, flicker, and other feathers
+are tied. They are made with great care and solemnity
+and prayed over and "consecrated" before being used.
+They are "prayer bearers," the feathers symbolizing
+the birds who used to fly to and from the World of the
+Powers with their messages to mankind and the answers
+thereto.</p>
+
+<p>The puhtabi (or road marker) is a long piece of
+native cotton string, to which a feather or feathers are
+attached, and it is placed on the trails to mark the beginning
+of the road (hence its name) to the shrines
+which are to be visited during the ceremonies.</p>
+
+<p>The tiponi is to the Hopi what the cross is to the
+devout Catholic. No altar is complete without it.
+Altars are often set up with a substitute for a tiponi,
+but all recognize its insufficiency. Tiponis vary, that
+of the Antelope Society being a bunch of long feathers
+(see the photograph in the chapter on the "Snake<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span>
+Dance"), while that of the Soyal ceremony is of a
+quartz crystal inserted into a cylindrical-shaped vessel
+of cottonwood root.</p>
+
+<p>In the Lelentu and Lalakonti ceremonies part of the
+rites consist in an unwrapping of the tiponis. In both
+of them either kernels of corn or other seeds formed
+essential parts. Dr. Fewkes says: "From chiefs of
+other societies it has been learned that their tiponis
+likewise contained corn, either in grains or on the ear.
+Although from this information one is not justified in
+concluding that all tiponis contain corn, it is probably
+true with one or two exceptions. The tiponi is called
+the "mother," and an ear of corn given to a novice has
+the same name. There is nothing more precious to an
+agricultural people than seed, and we may well imagine
+that during the early Hopi migrations the danger of
+losing it may have led to every precaution for its safety.
+Thus it may have happened that it was wrapped in the
+tiponi and given to the chief to guard with all care as
+a most precious heritage. In this manner it became
+a mere symbol, and as such it persists to-day."</p>
+
+<p>Whenever ceremonies are about to take place in the
+kivas the chief priest puts in place on the ladder-poles
+or near the hatchway of each participating kiva a sign
+of the fact, called the natchi. This I have later described
+on the Snake and Antelope kivas. At the
+Soyal ceremony on the Kwan (Agave) kiva, the natchi
+consisted of a bent stick, to which were fastened six
+feathers, representing the Hopi six world-quarters. For
+the north, a yellow feather of the flycatcher or warbler;
+for the west, a blue feather of the bluebird; for the
+south, a red feather of the parrot; for the east, a
+black-and-white feather of the magpie; for the northeast<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span>
+(above), a black feather of the hepatic tanager; and for
+the southwest (below), a feather from an unknown source
+and called <i>toposhkwa</i>, representing different colors.</p>
+
+<p>The natchis of two of the kivas in the New Fire
+ceremony held in Walpi in 1898 were sticks, about a
+foot long, to the ends of which bundles of hawk feathers
+were attached. At another kiva it was an agave stalk,
+at one end of which were attached several crane feathers
+and a circlet of corn husks. A natchi used later by
+another society consisted of a cap-shaped object of
+basketry, to which were attached two small whitened
+gourds in imitation of horns.</p>
+
+<p>That the natchi is more than a sign of warning to
+outsiders to keep away from the secret rites of the kiva
+is evidenced by the variety of materials used; and,
+indeed, the things themselves are now known to be
+symbols, to some of which Mr. Voth has learned the
+key. For instance, on the natchi of the Snake and
+Antelope Societies, the skins of the <i>piwani</i>&mdash;which is
+supposed to be the weasel&mdash;are attached. The Hopis
+say of the animal to whom the skin belongs that when
+chased into a hole, he works his way through the
+ground so quickly that he escapes and "gets out" at
+some other place. Now see the ceremonial significance
+of the use of this weasel's skin on the Snake
+natchi. They are supposed to affect the clouds and compel
+them to "come out," so that rain will come quickly.</p>
+
+<p>Near all the villages, or on the terraces below, a
+number of shrines may be found where certain of the
+"Powers" are worshipped. In the account of the Snake
+Dance I speak of the shrine of the Spider Woman, and
+show the photograph made when I followed Tubangointiwa
+(the Antelope chief), and watched him deposit<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span>
+bahos and offer prayers to her. The number of shrines
+is large. I have seen many, but there is not space
+here to describe them. It is an interesting occupation,
+during the ceremonies, to follow the priests, after they
+have deposited the puhtabi and begun to sprinkle the
+sacred meal, to the shrines. If the observer can then
+have explained to him the deity to whom the shrine is
+dedicated, and his or her place in the Hopi pantheon,
+his knowledge of Hopi worship will be considerably
+increased.</p>
+
+<p>Of katchinas much might be written. They are
+ancient ancestral representatives of certain Hopi clans
+who, as spirits of the dead, are endowed with powers
+to aid the living members of the clan in material ways.
+The clans, therefore, pray to them that these material
+blessings may be given. "It is an almost universal
+idea of primitive man," says Fewkes, "that prayers
+should be addressed to personations of the beings
+worshipped. In the carrying out of this conception
+men personate the katchinas, wearing masks and dressing
+in the costumes characteristic of these beings. These
+personations represent to the Hopi mind their idea of
+the appearance of these katchinas or clan ancients.
+The spirit beings represented in these personations
+appear at certain times in the pueblo, dancing before
+spectators, receiving prayer for needed blessings, as
+rain and good crops."</p>
+
+<p>The katchinas are supposed to come to the earth
+from the underworld in February and remain until July,
+when they say farewell. Hence there are two specific
+times which dramatically celebrate the arrival and
+departure of the katchinas. The former of these times
+is called by the Hopi <i>Powam&ucirc;</i>, and the latter <i>Niman</i>.<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span>
+At these festivals, or merry dances, certain members
+of the participating clans wear masks representing
+the katchinas, hence katchina masks are often to
+be found in Hopi houses when one is privileged to
+see the treasures stored away. In order to instruct
+the children in the many katchinas of the Hopi pantheon,
+<i>tih&ucirc;s</i>, or dolls, are made in imitation of the
+ancestral supernal beings, and these quaint and curious
+toys are eagerly sought after by those interested in
+Indian life and thought. Dr. Fewkes has in his private
+collection over two hundred and fifty different katchina
+tih&ucirc;s, and in the Field Columbian Museum there is an
+even larger collection.</p>
+
+<p>Of the altars, screens, fetishes, cloud-blowers, ceremonial
+pipes, bull-roarers, etc., I have not space here
+to write. Suffice it to say they have a large place in
+the Hopi's ritual and all should be carefully studied.</p>
+
+<p>When I first began to visit the Hopis my camps were
+generally at the foot of the trail, as near to water as
+possible. Every morning at a very early hour I was
+awakened by a loud ringing of cowbells, and at first
+I thought it must be that the Hopis had a herd of
+cows and they were driving them out to pasture. They
+were evidently going at a good speed, for the bells
+clanged and clattered and jangled as if being fiercely
+shaken. But when I looked for the cows they were
+never to be seen. Then, too, as on succeeding mornings
+I listened I found the animals must be driven very
+hastily, for the sound moved with great rapidity towards,
+past, away from me.</p>
+
+<p>One morning I determined to get up and watch as
+soon as I heard the noise approaching. It was just
+as the earliest premonitions of dawn were being given<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span>
+that I was awakened, and, hurriedly jumping up, stood
+on my blankets and watched. Soon one, two, four, and
+more figures darted by in the dim light, each carrying
+a jangling cowbell, and to my amazement I found they
+were not cows, but Hopi young men, naked except
+for a strap or girdle around the loins, from which hung
+the bell, resting upon the haunch. They were out for
+their morning run, and it was not merely a physical
+exercise, but had a distinct religious meaning to them.
+As I have elsewhere written:&mdash;</p>
+
+<p>"The Hopi has lived for many centuries among the
+harsh conditions of the desert land. Everything is
+wrested from nature. Nothing is given freely, as in
+such a land as southern California for instance. Water
+is scarce and has to be caught in the valley and carried
+with heavy labor to the mesa summit. The soil is
+sandy and not very productive unless every particle of
+seed corn is watered by irrigation. Firewood is far
+away and must be cut and brought to their mesa homes
+with labor. Wild grass seeds must be sought where
+grass abounds, perhaps scores of miles away, and carried
+home. Pinion nuts can only be gathered in the
+pinion forests afar off, and to gain mescal the pits must
+be dug and the fibres cooked deep down in the mysterious
+recesses of the Grand Canyon. The deer and
+antelope are swift, and can only be caught for food by
+those who are stout of limb, powerful of lung, and crafty
+of mind. Hence in the very necessities of their lives
+they have found the use for physical development.
+And this imperative physical need soon graduated into
+a spiritual one. And the steps or processes of reasoning
+by which the chief motive is transferred from the physical
+to the spiritual are readily traceable. Of course,<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span>
+they are a 'chosen people.' 'Those Above' have given
+especial favors to them. They must be a credit to
+those Powers who have thus favored them. This implies
+a steady cultivation of their muscular powers.
+Not to be strong is to be a bad Hopi, and to be a bad
+Hopi is to court the disfavor of the gods. Hence the
+shamans or priests urge the religious necessity of being
+swift and strong."</p>
+
+<div class="figcenter" style="width: 450px;"><a id="knitting">
+<img class="border" style="margin-top: 1em;" src="images/image18a.jpg" width="450" height="359" alt="Hopi Woman weaving Basket, her Husband knitting Stockings." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Woman weaving Basket, her Husband
+knitting Stockings.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="corn">
+<img class="border" style="margin-top: 1em;" src="images/image18b.jpg" width="450" height="307" alt="Hopi Woman preparing Corn Meal for making Doughnuts." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Woman preparing Corn Meal for
+making Doughnuts.</span></p>
+
+<p>Nor is this all. In days gone by they were surrounded
+by predatory foes. Physical endurance was
+an essential condition of national preservation. Without
+it they would long ago have been starved or hunted
+out of existence. The gods called upon them to preserve
+their national life, to live by cultivation of endurance,
+hence the imposition of physical tasks as a
+religious exercise.</p>
+
+<p>And these morning runs of the young men were of
+ten, twenty, and even more miles, taken without any
+other food than a few grains of parched corn.</p>
+
+<p>It is no uncommon thing for an Oraibi or Mashonganavi
+to run from his home to Moenkopi, a distance of
+forty miles, over the hot blazing sands of a real American
+Sahara, there hoe his corn-field, and return to his
+home, within twenty-four hours. The accompanying
+photograph of an old man who had made this eighty-mile
+run was made the morning after his return, and he
+showed not the slightest trace of fatigue.</p>
+
+<p>For a dollar I have several times engaged a young
+man to take a message from Oraibi to Keam's Canyon,
+a distance of seventy-two miles, and he has run on foot
+the whole distance, delivered his message, and brought
+me an answer within thirty-six hours.</p>
+
+<p><span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span></p>
+
+<p>One Oraibi, Ku-wa-wen-ti-wa, ran from Oraibi to
+Moenkopi, thence to Walpi, and back to Oraibi, a distance
+of over ninety miles, in one day.</p>
+
+<p>When I was a lad I got the impression somehow that
+Indians made fire by rubbing two sticks together.
+Once or twice I tried it. I got two sticks, perfectly dry,
+and rubbed and rubbed and rubbed. But the more I
+rubbed, the cooler the sticks seemed to get. I got hot,
+but that had no effect on the sticks.</p>
+
+<p>Later in life, when I began to make my journeys of
+exploration in the wilds of Nevada, California, Arizona,
+and New Mexico, and I sometimes needed a fire, and
+didn't have a single match left, I tried it again; this
+time not as an experiment, but as a serious proposition.
+My rubbing of the two sticks, however, never availed
+me a particle. I might as well have saved my strength
+for sawing wood. Yet the Indians do get fire by the
+rubbing of two sticks together, and the occasion of their
+doing it is one of the greatest and most wonderful of
+the religious ceremonies of the Hopis. Dr. Fewkes has
+written for the scientific world a full account of it, and
+from that account I condense the following.</p>
+
+<p>Few white men have ever seen the ceremony, and did
+they do so and tell the whole of what they saw they
+would not be believed.</p>
+
+<p>Four societies of priests conduct the elaborate rite at
+Walpi. It is not held at Sichumavi or Hano, but is
+conducted at Oraibi and the three villages of the middle
+mesa. "The public dances are conducted mainly by
+two of the societies, whose actions are of a phallic nature.
+These two act as chorus in the kiva when the fire is
+made, but the sacred flame is kindled by the latter two
+societies.... For several days before the ceremony began,
+large quantities of wood were piled near the kiva<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span>
+hatches, and after the rites began, this fuel was carried
+down into the rooms and continually fed to the flames
+of the new fire by an old man, who never left his task.
+The flames of the new fire were regarded with reverence;
+no one was allowed to light a cigarette from it or
+otherwise profane it."</p>
+
+<p>On the first day the chiefs assembled for their ceremonial
+smoke, and the next day at early dawn one of them
+went to the narrow portion of the mesa between Walpi
+and Sichumavi and laid on the trail one of the puhtabi,
+or long strings, elsewhere described, sprinkling a little
+meal and casting a pinch toward the place of sunrise.
+At the same time he said a prayer: "Our Sun, send us
+rain." Just as the sun appeared he "cried" the announcement,
+of which Dr. Fewkes gives the free
+translation:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"All people awake, open your eyes, arise!<br /></span>
+<span class="i0">Become <i>Talahoya</i> (Child of Light), vigorous, active, sprightly.<br /></span>
+<span class="i0">Hasten, Clouds, from the four world quarters.<br /></span>
+<span class="i0">Come, Snow, in plenty, that water may be abundant when summer<br /></span>
+<span class="i3">comes.<br /></span>
+<span class="i0">Come, Ice, and cover the fields, that after planting they may yield<br /></span>
+<span class="i3">abundantly.<br /></span>
+<span class="i0">Let all hearts be glad.<br /></span>
+<span class="i0">The W&#369;w&#363;tchimt&ucirc; will assemble in four days.<br /></span>
+<span class="i0">They will encircle the villages, dancing and singing their lays.<br /></span>
+<span class="i0">Let the women be ready to pour water upon them,<br /></span>
+<span class="i0">That moisture may come in abundance and all shall rejoice."<br /></span>
+</div></div>
+
+<p>Four days later, with elaborate preparation and carefully
+observed ritual the new fire was made. About
+a hundred participants were present. When all were
+ready the fire-board was held in position by two
+kneeling men, while two others manipulated the fire
+drill. The singing chief then gave the signal and<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span>
+two societies started a song, each with different words
+and yet in unison, accompanied by clanging of bells and
+rattling of tortoise shells and deer hoofs. The holes
+of the fire-board and stones were sprinkled with corn
+pollen. The spindle or fire drill was held vertically
+between the palms, and in rotating it the top was
+pressed downward. Smoke was produced in twenty
+seconds and a spark of fire in about a minute. The
+spark smudged cedar-bark, which was put in place to
+catch it, and then the driller blew it into a flame. This
+flame was then carried to a pile of greasewood placed in
+the fireplace, and as the wood blazed to the ceiling the
+song ceased. Prayer was then offered by one of the
+chief priests of one of the societies and ceremonial
+offerings sprinkled into the fire. This priest was followed
+by one from each of the other societies and by
+individual worshippers.</p>
+
+<p>They then, in procession, paid a ceremonial visit to
+the shrine of the Goddess of Germs, which is among
+the rocks at the southwestern point of the mesa. It is
+made of flat stones set on edge, opened above and on
+one side, and consists of a fetish of petrified wood.</p>
+
+<p>Then followed a complex series of ceremonies that
+merely to outline would require several pages. Some
+of them are public dances, others dramatic representations
+in a crude fashion of what the legends of the
+Hopis say are certain events which transpired in the
+underworld, and a most important one is the disposal
+of the sacred embers of the new fire.</p>
+
+<p>There are few ceremonies in the world that equal in
+solemnity and interest, and that are more charming, than
+those performed by the parents and other relatives when
+a Hopi baby comes into the world. There are religion,<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span>
+affection, sentiment, and poetry embraced in what we&mdash;the
+superior people&mdash;would undoubtedly term the
+superstitious rites of these simple-hearted people. One
+reason for the fervor of this rite is the genuine welcome
+every Hopi mother and father accord to their baby
+when it is born. It is "good form" among them to be
+proud of the birth of their children. No married woman
+is happy unless she has a "quiver full" of children, and
+one of her constant prayers before her marriage is that
+she may be thus blessed.</p>
+
+<p>So when the child comes there is great rejoicing. It
+is immediately rubbed all over with ashes to keep the
+hair from growing on the body; or that, at least, is the
+reason the Hopi mother gives for allowing her little one
+to be scrubbed all over with the ashes.</p>
+
+<p>Then it is wrapped up in a cotton blanket of the
+mother's own weaving, for Hopi women, and men also,
+are great experts in growing, spinning, and weaving
+cotton. Now it is ready for the cradle. This is either
+a piece of board or a flat piece of woven wicker-work
+about two and a half feet long and a foot wide.
+There is also fixed at the upper end two or three twigs
+arranged in a kind of bow, so that a piece of cloth thrown
+over them forms an awning to protect the face of the
+child from the sun. When this bow is not in use it can
+be slipped over to the back of the cradle. Strapped in
+this queer cradle, the baby is either stretched out upon
+the ground to go to sleep, covered over with a blanket,
+or reared up against the wall. But if your eyes were
+keen you would see by its side a beautiful white
+ear of corn. And if you saw it and knew the Hopi
+mother's ways and her thoughts, you would find that the
+reason for putting the corn there was this: she believes<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span>
+that the corn represents one of her most powerful gods
+on the earth, and that if this god is made to feel kindly
+towards the new-born child he will send it good health
+and strength and skill in hunting and everything else
+that she desires for her loved baby. So, you see, it is
+mother love, combined with a singular superstition, that
+makes the Hopi mother place the ear of corn by the
+side of her sleeping child.</p>
+
+<p>When the baby is twenty days old it is&mdash;shall I say?&mdash;baptized.
+You can hardly call it this, but, anyhow,
+it answers the same thing as baptism does with us.
+About sunset the child's godmother arrives. She is
+generally the grandmother or aunt on the father's side.
+Just as the first streaks of light begin to come in the
+early morning the ceremony begins. After washing the
+mother's head and legs and feet, the baby's turn comes.
+The house is full of relatives and friends to watch and
+bring good fortune to the little one. A bowl of suds is
+made by beating the soapweed until the water is covered
+with beautiful lather. Then the godmother takes an ear
+of corn, dips it into the suds, and touches the baby's
+head with it. This she does four times. Then she
+washes the baby's head very carefully and thoroughly
+in the suds. But the washing would be of no good
+unless all the baby's female relatives on the father's side
+were to dip their ears of corn into the suds and touch
+its head with them four times, just as the godmother
+did. Now the baby is washed all over, and then&mdash;strange
+to say&mdash;the godmother fills her mouth full of
+warm water, and, balancing the baby on one hand, she
+squirts the water from her mouth all over the little one.
+To dry it, she holds it before the fire, and when it is
+quite dry she rubs it with white corn-meal, wraps it in a<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span>
+blanket, and passes it over to the mother, who is seated
+near to the fire. Just before her are two baskets full
+of corn-meal, one coarsely and one finely ground.
+Taking an old blanket, the godmother spreads it over
+the mother's lap, the baby is placed on it, then she takes
+a little of the fine meal and rubs it on the face, arms, and
+neck of the mother, and also upon the face of the child.
+Then with the ear of corn in her hand, and slowly and
+regularly moving it up and down, she prays first over
+the mother, then over the baby. I have heard several
+of these prayers. Here is one of them: "Ho-ko-na
+(butterfly), I ask for you that you live to be old, that
+you may never be sick, that you may have good corn
+and all good things. And now I name you Ho-ko-na"
+(or whatever the name is to be).</p>
+
+<p>Then every woman and girl of the father's relatives
+does just the same and prays the same kind of prayer;
+but singular to us is the fact that each one gives the
+child any name she prefers. As each one finishes her
+prayer, she gives her ear of corn and some sacred meal
+she has brought with her to the mother, who invariably
+responds with the Hopi "Thank you!"&mdash;"Es-kwa-li."</p>
+
+<p>Nobody knows at the time which name the baby will
+have, as he or she grows up. That is left to chance to
+determine&mdash;generally the preference of the mother.</p>
+
+<p>Now the baby is put in its cradle, with some of the
+ears of corn presented to the mother placed under the
+lacing on the breast of the little one, and it is ready to
+be dedicated to the sun. After sweeping the floor, the
+godmother sprinkles a line of meal about two inches
+wide from the cradle to the door, and the mother does
+the same thing.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="boomerangs">
+<img class="border" style="margin-top: 1em;" src="images/image19a.jpg" width="450" height="360" alt="Hopi &quot;Boomerangs,&quot;" />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi "Boomerangs."</span></p>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+<div class="figcenter" style="width: 450px;"><a id="drums">
+<img class="border" style="margin-top: 1em;" src="images/image19b.jpg" width="450" height="354" alt="Hopi Ceremonial Drums." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Hopi Ceremonial Drums.</span></p>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+
+
+
+<p><span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p>
+
+<p>Out of doors the father is anxiously watching for the
+first direct light of the sun, and the moment it appears
+above the horizon he gives the signal. Immediately the
+godmother picks up the cradle, so that the baby's head
+is towards the door, and near to the floor, carries it over
+the line of sacred meal, the mother following. Each
+has a handful of meal. At the door they stand side by
+side. The godmother removes the blanket from the
+baby's face, holds the sacred meal to her mouth, says
+a short prayer, and then sprinkles the meal towards the
+sun, and then the mother does the same; and, after
+ceremonially feeding the baby, all joining in the feast,
+the ceremony is at an end.</p>
+
+<p>Another most beautiful ceremony of the Hopis is that
+which alternates with the Snake Dance, viz., the Lelentu,
+or Flute Dance. I have had the pleasure of witnessing
+it several times, and last year (1901) was one of five
+white persons present. To me this meant walking a
+weary thirteen miles over the hot sands of the Painted
+Desert, carrying a camera weighing about fifty pounds
+on my back. But the beauty and charm of the ceremony
+and the satisfaction of obtaining the photographs
+of it more than repaid me for the hot and exhausting
+walk.</p>
+
+<p>After the secret kiva ceremonies (rites in the underground
+chambers of the fraternity of the Flute) the first
+public rites of the day took place at a spring near the
+home of Lol&uacute;lomai, the chief of the Oraibi pueblo, and
+about five miles west of the town. Here is one of the
+pitiful springs upon which the people depend for their
+meagre supply of water. Just before noon men, women,
+and girls might have been seen wending their way from
+the village on the mesa height, down the steep trails,
+over the sandy way trodden for centuries by their forefathers,<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span>
+towards the location of the spring.</p>
+
+<p>Every face was as serious and wore as grave and
+earnest an expression as that of a novice about to be
+confirmed in her holiest vows. Arrived at the spring,
+an eminence just above it to the southwest was the
+chosen site for the preliminaries. Here an hour or
+more was spent in prayers, sprinkling of meal before
+and upon the altar, and the painting of the symbols of
+the clan upon the participants.</p>
+
+<p>Other priests during the whole time were on their
+knees or in other postures of reverence, praying, singing,
+or chanting, and sprinkling the sacred meal on or
+before the altar. A large number of bahos, or prayer
+sticks and plumes, were used.</p>
+
+<p>At this time the chief priest left the hillside and
+solemnly marched down to the spring. It is circular in
+shape, and with a rude wall built around it. At the
+opening in the circle three small gourd vessels were
+placed, two of which held sacred water from some far-away
+spring, and the other was full of honey. A singular
+thing occurred about the filling of this honey jar. A
+nest of bees had located in the wall of the spring, and
+the chief priest, taking it for granted that this was a
+good sign, had the nest dug out and the honey extracted
+from the comb, for his sacred purposes. After
+he had prayed for a while the priests and women from
+above marched down, all except the flute players. As
+they stood around the spring they sang and prayed,
+while the chief priest stepped into the water, bowing his
+face down over it, and waving his tiponi in and through
+it. Soon it was a filthy, muddy mess, instead of a water
+spring, and when it seemed mixed up enough he began
+to dip his face deep into it, while the men and women<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span>
+around continued their singing and worship.</p>
+
+<p>Then he came forth, and now began a most beautiful
+processional march around the spring, in time to the
+weird playing of the priests above. After three times
+circling around, the group stood, facing the west, and
+at certain signals sprinkled large handfuls of sacred
+meal in the direction of the water. This was followed
+by a most profuse scattering of bahos in the same manner.
+Literally hundreds of them were thus thrown, and
+I gathered (after the celebrants were gone) scores of
+them for my collection. The bahos used on this occasion
+were mere downy feathers to which cotton strings
+were attached. The effect as the meal and the feathers
+were thrown was remarkably beautiful, and the scene
+was most impressive; none the less so for its strangeness
+and peculiarity.</p>
+
+<p>These concluded the ceremonies at this spring. In
+the meantime the chief priest had gone to his house
+over the hill, and from there had started out a group of
+young men who were to race to the spring near the
+mesa&mdash;four miles away. It was a scorching hot day&mdash;as
+I had found out in my own walk&mdash;and yet these
+young men bounded over the sandy trail like hunted
+deer. It was a glorious sight to witness them. Ten or
+a dozen athletic youths, clad scantily, their bronzed
+figures in perfect proportion, revealing their strength
+and power, their long black hair waving out behind
+them, darting off like strings from a bow across the
+desert.</p>
+
+<p>Slowly we followed them, and when we arrived at the
+other spring found they had long ago passed it, and
+the victor had received his reward.</p>
+
+<p><span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span></p>
+
+<p>Similar ceremonies were gone through at the near-by
+spring as at the one farther away, and when they were
+completed the whole party formed in procession, and
+as solemnly as if it were a funeral march proceeded
+up the steep trail to the village and there repeated some
+of the ceremonies already described.</p>
+
+<p>The purport of all this it is comparatively easy to
+understand. The Snake Dance is a prayer for rain,
+which, according to the Hopi's ideas, is stored in vast
+reservoirs in the heavens. He also believes that there
+are vast water supplies under the earth, and so, every
+other year, he petitions the powers that govern and control
+these subterranean reservoirs to loosen the waters
+and let them flow forth into the springs.</p>
+
+<p>In one of the dances of the Navaho they symbolize
+the water from above and the water from below by linking
+the first fingers together. This gives us the Greek
+fret, and when this symbol is copied in their basketry,
+we see this classic design, purely the result of imitation,
+and having as clear a meaning to the Indian mind as the
+cross has to the Christian.</p>
+
+<p>Reluctantly I am compelled to omit a brief account
+of the Basket Dance, which, however, I have partially
+described in my book on "Indian Basketry."</p>
+
+<p>The Hopis have very clear and distinct conceptions
+of a spirit life beyond the grave. It is not the "happy
+hunting-ground," though, to which the general ideas of
+the whites consign them. Theirs is a world of spirits,
+with some advantages over the world of human beings,
+but where life is very similar to what it was on earth.
+There is neither punishment awarded for wrong done on
+earth, nor reward for good living. It is simply a continuation
+of previous existences. When a child is born
+the spirit is supposed to come from the underworld<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span>
+through an opening in the earth's crust called <i>Shi-p&aacute;-pu</i>,
+and when the grown man dies his spirit returns thither.
+His body is buried in a cleft of the rocks on the mesa
+side, a mile or so away from the village. The body is
+wrapped up and placed in the rocky grave, and then
+covered with loose rocks. Food and drink are placed on
+the grave, so that when the spirit ascends from the body
+and begins its long journey to <i>Shi-p&aacute;-pu</i> and thence
+to the underworld, it may have food wherewith to gain
+strength. The curious visitor will also notice the baho
+which is thrust between the rocks until it touches the
+body. Another baho touching this upright one is placed
+on the grave pointing toward the southwest. These
+bahos are especially prepared by the shaman, or "medicine
+man," and are for the purpose of guiding the spirit
+as it leaves the body. If no baho were there, the spirit
+might grope in darkness, trying to force its way down;
+but, being directed by the prayers of the shaman, the
+disembodied spirit immediately realizes the guiding
+power of the baho, and, following it, reaches the companion
+baho pointing to the southwest, the direction it
+must travel to reach the entrance to the underworld.
+This entrance to the underworld was long thought to
+be in the San Francisco Mountains near Flagstaff. But
+Dr. Fewkes explains this to be an error. The <i>Shi-p&aacute;-pu</i>
+is, to the Hopi, the "sun-house or place of sunset at the
+winter solstice. As seen from Walpi, the entrance to
+the sun-house is indicated by a notch on the horizon
+situated between the San Francisco range and the
+Eldon mesa," hence the conception that the entrance
+to the underworld was in that exact location.</p>
+
+<div class="figcenter"><a id="belle"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image20l.jpg" width="272" height="341" alt="A Hopi Belle at Shungopavi." />
+    <p class="center"><span class="smcap">A Hopi Belle at Shungopavi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="boy"></a>
+    <img class="border" src="images/image20r.jpg" width="272" height="341" alt="Blind Hopi Boy, knitting Stockings." />
+    <p class="center"><span class="smcap">Blind Hopi Boy, knitting Stockings.</span></p>
+  </div>
+</div>
+
+<hr class="chap" />
+
+
+
+
+<p><span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span></p>
+
+<h2><a name="ChVII." id="ChVII."></a>CHAPTER VII<br />
+<small>THE HOPI SNAKE DANCE</small></h2>
+
+
+<p><span class="dropcap">W</span><span class="smcap">hile</span> perhaps no more important than others of
+the many ceremonies of the Hopis, the Snake
+Dance is by far the widest known and most exciting
+and thrilling to the spectator. There have been many
+accounts of it written, yet no less an authority than Dr.
+Jesse Walter Fewkes of the Smithsonian Institution
+asserts that the major portion of them are not worth the
+paper they are written on. Inaccurate in outline, faulty
+in detail, they utterly fail, in the most part, to grasp the
+deep importance of the ceremony to the religious Hopis.
+It is commonly described as a wild, chaotic, yelling,
+shouting, pagan dance, instead of the solemn dignified
+rite it is. From various articles of my own written at
+different times I mainly extract the following account
+and explanations.</p>
+
+<p>This dance alternates in each village with the Lelentu,
+or Flute ceremony, so that, if the visitor goes on successive
+years to the same village, he will see one year
+the Snake Dance and on the following year the Lelentu.
+But if he alternates his visits to the different villages he
+may see the Snake Dance every year, and, as the ceremonies
+are not all held simultaneously, he may witness
+the open-air portion of the ceremony, which is the Snake
+Dance proper, three times on the even years and twice on
+the odd years. For instance, in the year 1905 it will
+occur at Walpi and Mashonganavi; and in 1906 at Oraibi,<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span>
+Shipauluvi, and Shungopavi.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="dance">
+<img class="border" style="margin-top: 1em;" src="images/image21.jpg" width="600" height="367" alt="The Beginning of the Hopi Snake Dance, Oraibi, 1902." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Beginning of the Hopi Snake Dance,
+Oraibi</span>, 1902.</p>
+
+<p>The Hopis are keen observers of all celestial and terrestrial
+phenomena, and, as soon as the month of
+August draws near, the Snake and Antelope fraternities
+meet in joint session to determine, by the meteorological
+signs with which they are familiar, the date upon
+which the ceremonies shall begin.</p>
+
+<p>This decided, the public crier is called upon to make
+the announcement to the whole people. Standing on
+the house-top, in a peculiarly monotonous and yet jerky
+shout he announces the time when the elders have
+decided the rites shall commence. Sometimes, as at
+Walpi, this announcement is made sixteen days before
+the active ceremonies begin, the latter, in all the villages,
+lasting nine days and terminating in the popularly
+known open-air dance, after which four days of feasting
+and frolic are indulged in, thus making, in all, twenty
+days devoted to the observance.</p>
+
+<p>For all practical purposes, however, nine days cover
+all the ceremonies connected with it.</p>
+
+<p>At Walpi, on the first of the nine days, the first ceremony
+consists of the "setting up" of the Antelope altar.
+This is an interesting spectacle to witness, as at Walpi
+the altar is more elaborate and complex than in any other
+village. It consists, for the greater part, of a mosaic
+made of different colored sands, in the use of which
+some of the Hopis are very dexterous. These sands are
+sprinkled on the floor. First a border is made of several
+parallel rows or lines of different colors. Within this
+border clouds are represented, below which four zigzag
+lines are made. These lines figure the lightning, which
+is the symbol of the Antelope fraternity. Two of these
+zigzags are male, and two female, for all things, even<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span>
+inanimate, have sex among this strange people. In the
+place of honor, on the edge of the altar, is placed the
+"tiponi," or palladium of the fraternity. This consists
+of a bunch of feathers, fastened at the bottom with
+cotton strings to a round piece of cottonwood. Corn
+stalks, placed in earthenware jars, are also to be seen,
+and then the whole of the remaining three sides of the
+altar are surrounded by crooks, to which feathers are
+attached, and bahos, or prayer sticks. It was with
+trepidation I dared to take my camera into the mystic
+depths of the Antelope kiva. I had guessed at focus
+for the altar, and when I placed the camera against the
+wall, pointed toward the sacred place, the Antelope
+priests bid me remove it immediately. I begged to
+have it remain so long as I stayed, but was compelled
+to promise I would not place my head under the black
+cloth and look at the altar. This I readily promised,
+but at the first opportunity when no one was between
+the lens and the altar, I quietly removed the cap from
+the lens, marched away and sat down with one of the
+priests, while the dim light performed its wonderful
+work on the sensitive plate. A fine photograph was the
+result.</p>
+
+<p>The ceremonies of the Antelope kiva for the succeeding
+days consist of the making of bahos, or prayer sticks,
+ceremonial smoking, praying, and singing. But the
+profound ritualistic importance attached to every act
+can scarcely be estimated by those who have not personally
+seen the ceremonies. The prayer sticks are
+prayed over and consecrated at every step in their
+manufacture, and the altar is prayed over and blessed
+each day. Every object used is consecrated with
+elaborate ritual, and the great smoke is made by each<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span>
+one solemnly participating in the smoking of <i>&oacute;mow&ucirc;h</i>
+(the sacred pipe). The smoke from this pipe soon fills
+the chamber with its pleasant fragrance (the tobacco
+used being a weed native to the Hopi region), and it is
+supposed to ascend to the heavens and thus provoke
+the descent of the rain.</p>
+
+<p>The songs are sung to the accompaniment of rattling
+by the priests, and each day the whole of the sixteen
+songs are rendered.</p>
+
+<p>During the singing of one day one of the priests
+strikes the floor with a blunt instrument, and Wiki, the
+chief priest, explained this as the sending of a mystic
+message to a member of the Snake-Antelope fraternity at
+far-away Acoma, telling him that the ceremonies were
+now in progress and asking him to come. Strange to
+say, eight days later, certain Acomas did come, thus
+giving color to the assertion of the Hopi fraternities that
+the Snake Dance once used to be performed on the
+glorious penyol height of Acoma, as was briefly stated
+by Espejo.</p>
+
+<p>It is in the Snake kiva that the snake charm liquid is
+made. In the centre of a special altar a basket made
+by a Havasupai Indian is placed. In this are dropped
+some shells, charms, and a few pieces of crushed nuts
+and sticks. Then one of the priests, with considerable
+ritual, pours into the basket from north, west, south,
+east, up and down (the six cardinal points of the Hopi),
+liquid from a gourd vessel. By this time all the priests
+are squatted around the basket, chewing something that
+one of the older priests had given them. This chewed
+substance is then placed in the liquid of the basket.
+Water from gourds on the roof is also put in.</p>
+
+<p><span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span></p>
+
+<p>Then all is ready for the preparation of the charm.
+Each priest holds in his hand the snake whip (a stick to
+which eagle feathers are attached), while the ceremonial
+pipe-lighter, after lighting the sacred pipe, hands it to the
+chief priest, addressing him in terms of relationship.
+Smoking it in silence, the chief puffs the smoke into the
+liquid and hands it to his neighbor, who does the like and
+passes it on. All thus participate in solemn silence.</p>
+
+<p>Then the chief priest picks up his rattle and begins a
+prayer which is as fervent as one could desire. Shaking
+the rattle, all the priests commence to sing a weird song
+in rapid time, while one of them holds upright in the
+middle of the basket a black stick, on the top of which
+is tied a feather. Moving their snake whips to and fro,
+they sing four songs, when one of the chiefs picks up all
+the objects on the altar and places them in the basket.</p>
+
+<p>In a moment the kiva rings with the fierce yells of the
+Hopi war-cry, while the priest vigorously stirs the
+mixture in the basket. And the rapid song is sung
+while the priest stirs and kneads the contents of the
+basket with his hands. Sacred meal is cast into the
+mixture, while the song sinks to low tones, and gradually
+dies away altogether, though the quiet shaking of the
+rattles and gentle tremor of the snake whips continue
+for a short time.</p>
+
+<p>Then there is a most painful silence. The hush is
+intense, the stillness perfect. It is broken by the prayer
+of the chief priest, who sprinkles more sacred meal into
+the mixture. Others do the same. The liquid is again
+stirred, and then sprinkled to all the cardinal points, and
+the same is done in the air outside, above the kiva.</p>
+
+<p>Then the stirring priest takes some white earth, and
+mixing it with the charm liquid, makes white paint
+which he rubs upon the breast, back, cheeks, forearms,<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span>
+and legs of the chief priest. All the other priests are
+then likewise painted.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="pahos">
+<img class="border" style="margin-top: 1em;" src="images/image22a.jpg" width="450" height="359" alt="The Chief Antelope Priest depositing Pahos at the Shrine of the Spider Woman." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Chief Antelope Priest depositing
+Pahos at the Shrine of<br /> the Spider Woman.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="throwing">
+<img class="border" style="margin-top: 1em;" src="images/image22b.jpg" width="450" height="363" alt="Throwing the Snakes into the Circle of Sacred Meal." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Throwing the Snakes into the Circle of Sacred Meal.</span></p>
+
+<p>Now there is nothing whatever in this liquid that can
+either charm a snake or preserve an Indian from the
+deadly nature of its bite. Even the Hopis know that all
+its virtue is communicated in the ceremonies I have so
+imperfectly and inadequately described. I make this
+explanation lest my reader assume that there is some
+subtle poison used in this mixture, which, if given to the
+snakes, stupefies them and renders them unable to do
+injury.</p>
+
+<p>The singing of the sixteen songs referred to is a most
+solemn affair. Snake and Antelope priests meet in the
+kiva of the latter. The chief priests take their places
+at the head of the altar, and the others line up on either
+side, the Snake priests to the left, the Antelope to the
+right. Kneeling on one knee, the two rows of men,
+with naked bodies, solemn faces, bowed heads, no voice
+speaking above a whisper, demand respect for their
+earnestness and evident sincerity. To one unacquainted
+with their language and the meaning of the songs, the
+weird spectacle of all these nude priests, kneeling and
+solemnly chanting in a sonorous humming manner, their
+voices occasionally rising in a grand crescendo, speedily
+to diminish in a thrilling pianissimo, produces a seriousness
+wonderfully akin to the spirit of worship.</p>
+
+<p>According to the legendary lore of the Snake clan
+the Zunis, Hopis, Paiutis, Havasupais, and white men
+all made their ascent from the lower world to the earth's
+surface through a portion of Pis-is-bai-ya (the Grand
+Canyon of the Colorado River) near where the Little
+Colorado empties into the main river. As the various
+families emerged, some went north and some south.<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span>
+Those that went north were driven back by fierce cold
+which they encountered, and built houses for themselves
+at a place called To-ko-n&aacute;-bi. But, unfortunately, this
+was a desert place where but little rain fell, and their
+corn could not grow. In their pathetic language the
+Hopis say, "The clouds were small and the corn weak."
+The chief of the village had two sons and two daughters.
+The oldest of these sons, Tiyo, resolved to commit himself
+to the waters of the Colorado River, for they, he
+was convinced, would convey him to the underworld,
+where he could learn from the gods how always to be
+assured of their favor.</p>
+
+<p>(This idea of the Colorado River flowing to the
+underworld is interesting as illustrative of Hopi reasoning.
+They said, and still say, this water flows from the
+upperworld in the far-away mountains, it flows on and
+on and never returns, therefore it must go to the inner
+recesses of the underworld.)</p>
+
+<p>Tiyo made for himself a kind of coffin boat from the
+hewed-out trunk of a cottonwood tree. Into this he
+sealed himself and was committed to the care of the
+raging river. His rude boat dashed down the rapids,
+over the falls, into the secret bowels of the earth (for
+the Indians still believe the river disappears under the
+mountainous rocks), and finally came to a stop. Tiyo
+looked out of his peepholes and saw the Spider Woman,
+who invited him to leave his boat and enter her house.
+The Spider Woman is a personage of great power in
+Hopi mythology. She it is who weaves the clouds in
+the heavens, and makes the rain possible. Tiyo accepted
+the invitation, entered her house, and received from her
+a powder which gave him the power to become invisible
+at will. Following the instructions of the Spider Woman,<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span>
+he descended the hatch-like entrance to Shi-p&aacute;-pu, and
+soon came to the chamber of the Snake-Antelope people.
+Here the chief received him with great cordiality, and
+said:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"I cause the rain clouds to come and go,<br /></span>
+<span class="i0">And I make the ripening winds to blow;<br /></span>
+<span class="i0">I direct the going and coming of all the mountain animals.<br /></span>
+<span class="i0">Before you return to the earth you will desire of me many things,<br /></span>
+<span class="i0">Freely ask of me and you shall abundantly receive."<br /></span>
+</div></div>
+
+<p>For a while he wandered about in the underworld,
+learning this and that, here and yonder, and at last returned
+to the Snake-Antelope and Snake kivas. Here
+he learned all the necessary ceremonies for making the
+rain clouds come and go, the ripening winds to blow,
+and to order the coming and going of the animals.
+With words of affection the chief bestowed upon him
+various things from both the kivas, such as material of
+which the snake kilt was to be made, with instructions
+as to its weaving and decoration, sands to make the
+altars, etc. Then he brought to Tiyo two maidens,
+both of whom knew the snake-bite charm liquid, and
+instructed him that one was to be his wife and the
+other the wife of his brother, to whom he must convey
+her in safety. Then, finally, he gave to him the
+"tiponi," the sacred standard, and told him, "This is
+your mother. She must ever be protected and revered.
+In all your prayers and worship let her be at the head
+of your altar or your words will not reach Those Above."</p>
+
+<p>Tiyo now started on his return journey. When he
+reached the home of the Spider Woman, she bade him
+and the maidens rest while she wove a pannier-like
+basket, deep and narrow, with room to hold all three of
+them. When the basket was finished she saw them<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span>
+comfortably seated, told them not to leave the basket, and
+immediately disappeared through the hatch into the
+lower world. Tiyo and the maidens waited, until slowly
+a filament gently descended from the clouds, attached
+itself to the basket, and then carefully and safely drew
+Tiyo and the maidens to the upperworld. Tiyo gave
+the younger maiden to his brother, and then announced
+that in sixteen days he would celebrate the marriage
+feast. Then he and his betrothed retired to the
+Snake-Antelope kiva, while his brother and the other maiden
+retired to the Snake kiva. On the fifth day after the
+announcement the Snake people from the underworld
+came to the upperworld, went to the kivas, and ate corn
+pollen for food. Then they left the kivas and
+disappeared. But Tiyo and the maidens knew that they
+had only changed their appearance, for they were in the
+valley in the form of snakes and other reptiles. So he
+commanded his people to go into the valleys and capture
+them, bring them to the kivas and wash them and
+then dance with them. Four days were spent in catching
+them from the four world quarters; then, with
+solemn ceremony, they were washed, and, while the
+prayers were offered, the snakes listened to them, so
+that when, at the close of the dance, where they danced
+with their human brothers, they were taken back to the
+valley and released, they were able to return to the
+underworld and carry to the gods there the petitions
+that their human brothers had uttered upon the earth.</p>
+
+<p>This, in the main, is the snake legend. The catching
+of the snakes foreshadowed in the snake legend is
+faithfully carried out each year by the Snake men. After
+earnest prayer, each man is provided with a hoe, a snake
+whip, consisting of feathers tied to two sticks, a sack of<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span>
+sacred meal (corn-meal especially prayed and smoked
+over by the chief priest), and a small buckskin bag, and
+on the fourth day after the setting up of the Antelope
+altar they go out to the north for the purpose of catching
+the snakes. Familiarity from childhood with the
+haunts of the snakes, which are never molested, enables
+them to go almost directly to places where they may be
+found. As soon as a reptile is seen, prayers are offered,
+sacred meal sprinkled upon him, the snake whip gently
+stroked upon him, and then he is seized and placed in
+the bag. In the evening the priests return and deposit
+their snakes in a large earthenware olla provided for the
+occasion. I should have noted that before they go out
+their altar is erected. This varies in the different villages,
+the most complete and perfect altar being at
+Walpi. At Oraibi the altar consists of the two wooden
+images&mdash;the little war gods&mdash;named P&#369;-&#369;-kon-hoy-a
+and Pal-un-hoy-a; and in 1898 I succeeded, with considerable
+difficulty, in getting into the Snake kiva and
+making a fairly good photograph of these gods.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="line">
+<img class="border" style="margin-top: 1em;" src="images/image23.jpg" width="600" height="375" alt="Line-up of Snake and Antelope Priests, Antelope Dance, Oraibi, 1902." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">Line-up of Snake and Antelope Priests,
+Antelope Dance, Oraibi</span>, 1902.</p>
+
+<p>The catching of the snakes occupies four days, one
+day for each of the four world quarters.</p>
+
+<p>At near sunset of the eighth day a public dance of
+the Antelope priests takes place in the plaza, similar in
+many respects to the Snake Dance, except that corn
+stalks are carried by the priests instead of snakes.</p>
+
+<p>On the morning of the ninth day the race of the
+young men occurs. This is an exciting scene. Long
+before sunrise the Hopis, and as many visitors as have
+climbed the mesa heights, huddle together or sleepily
+sit watching a point far off in the desert. It is from
+that region&mdash;one of the springs&mdash;the racers are to
+come. Soon they are seen in the far-away distance as<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span>
+tiny specks, moving over the tawny sand, and scarcely
+distinguishable. One morning I stayed below at the
+spring on the western side of the mesa to watch them.
+The whole line of the mesa-top ruled an irregular but
+clearly defined line against the morning sky. The air
+was clear and pure, sweet and cool. From the Gap to
+the end of the mesa upon which Walpi stands crowds
+of spectators were silhouetted against the sky. The
+background, seen from my low angle of vision, was a
+pure blue; above, the sky was mottled with white
+clouds. On every projecting point which afforded a view
+the spectators stood, tiny figures taken from a child's
+Noah's Ark, chunky bodies, with a crowning ball of
+wood for head. But even at that distance and against
+the coming sunlight the brilliant colors of the dresses of
+the Indians, men and women, were revealed. Every
+note in the gorgeous gamut of color was played in
+fantastic and unrestrained melody. At Walpi the spectators
+crowded the house-tops, which there overlook the
+very edge of the mesa. The point was crowded. The
+morning light was just touching the cliffs of the west
+when the sound of the coming bells was heard. Jingle,
+jingle, jingle, they came, growing in sound at every step.
+There was movement among the spectators, each one
+craning his neck to see the strenuous efforts of the
+runners. Jingle, jingle, jingle, louder and louder, showing
+that the strides of these runners are great; they are
+making rapid bites at the distance that intervenes between
+them and the goal. Now they can be individually
+discerned. Their reddish-brown bodies, long black
+hair streaming behind, sunflowers crowning some, heaving
+chests, tremendous strides, swinging gait, make a
+fascinating picture. Now they crowd each other on the<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span>
+sandy trail. A spurt is being made, and one of the
+rear men passes to the front and becomes the leader.
+From the mesa heights the shouts and cheers denote
+that his success has been observed. Others crowd along.
+The spectators become excited and cheer on their
+favorites. Now the foot of the steep portion of the
+trail is reached. Surely this precipitous ascent will
+abate their ardor and slacken their speed. The steps
+are high, and it is a rise of several hundred feet to the
+mesa-top. The very difficulties seem to spur them on
+to greater effort. With bounds like those of deer or
+chamois, up they fly, two steps at a time. The pace
+and ascent are killing, but they are trained to it, having
+spent their lives running over these hot sands and climbing
+these trails. To them a "rush" up the mesa heights
+is a part of their religious training. The priests are now
+ready to receive them at the head of the trail. The first
+to arrive is the winner, and he is sprinkled with the
+sacred meal and water, and then he hurries on to the
+Antelope kiva, where the chief priest gives him bahos,
+sacred meal, and an amulet of great power. The other
+racers in the meantime have reached the summit, and
+I could see their running figures on the narrow neck of
+rock which connects Sichumavi with Walpi. They
+are going to deposit prayer offerings at an appointed
+shrine. On their arrival the race is done.</p>
+
+<p>On the arrival of the racers at the head of the trail
+at Mashonganavi, in 1901, I secured a photograph showing
+one of the priests shooting out a singular appliance
+which represents the lightning.</p>
+
+<p>But on the lower platform of the mesa another exciting
+scene is transpiring. A group of young maidens,
+with their mothers and sisters, await the coming of<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span>
+young men and boys, each of whom carries a corn stalk,
+a melon, or a sunflower. As soon as the youths arrive
+the maidens dart after them, and for a few minutes a
+good-natured but exciting and excitable scuffle goes on,
+in which the girls endeavor to seize from the boys the
+stalks, etc., they carry.</p>
+
+<p>On the noon of the ninth day the ceremony of washing
+the snakes takes place in the Snake kiva.</p>
+
+<p>It must not be forgotten that only the members of
+the fraternity engaged in the ceremonies are permitted
+to enter the kivas when the rites are being performed.
+Indeed, no other Hopi can be prevailed upon to approach
+anywhere near these kivas whilst the symbol
+which denotes that the ceremonies are being conducted
+is displayed.</p>
+
+<p>Indeed, he believes that his profaning foot will immediately
+produce the most awful effects upon his body.
+At one kiva he will swell up and "burst"; at another,
+a great horn will grow out from his forehead and he
+will die in horrible agonies. The first time I was permitted
+to see this ceremony at Walpi was while Kopeli
+was alive. Kopeli was a Hopi of great power and
+ability in a variety of ways, who had a broad way of
+looking at things, and was very friendly with the white
+men who came in the proper spirit to study the life of
+his people. I had been allowed to see all the earlier
+of the secret kiva ceremonies, but when the day arrived
+on which the snakes were to be washed in the kiva,
+Kopeli was especially concerned on my behalf. He said:
+"So far 'Those Above' have not found any fault, and
+you have not been harmed in the kiva; but to-day
+we wash the snakes. You will surely be in danger
+if you gaze upon the 'elder brothers.'" Placing my<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span>
+arm around his lithe body, I gave Kopeli an unexpected
+dig in the stomach. Then I said, quite solemnly:
+"Kopeli, your stomach is a Hopi one; you swell up
+and bust easy. But feel of me"&mdash;and, taking his
+thumb, I gave myself a "dig" with it <i>upon a solid
+pocketbook</i> which I carried in my vest pocket. "Do
+you feel that?" I asked. "Yes," he replied. "And
+you sabe white man's steam-engine, Kopeli, down on
+the railroad?" "Yes! I sabe." "Well," said I, "that
+steam-engine is made of boiler-iron, and <i>I am all same
+boiler-iron inside</i>. I no bust!"</p>
+
+<div class="figcenter" style="width: 600px;"><a id="snake">
+<img class="border" style="margin-top: 1em;" src="images/image24.jpg" width="600" height="361" alt="The Snake Dance at Oraibi, 1902." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Snake Dance at Oraibi</span>, 1902.</p>
+
+<p>With a merry twinkle in his eye, that showed he
+appreciated the joke, he said, "Mabbe so! You no
+bust; you stay!" And I stayed.</p>
+
+<p>This washing ceremony is a purely ceremonial observance.
+The priests have ceremonially washed themselves,
+but their snake brothers are unable to do this,
+hence they must have it done for them.</p>
+
+<p>In the underground kiva, hewn out of the solid rock&mdash;a
+place some sixteen feet square&mdash;squat or sit the
+thirty-four or five priests. I was allowed to take my
+place right among them and to join in the singing.
+When all was ready the chief priest reverently uttered
+prayer, followed by another priest, who, after prayer,
+started the singing. Three or four of the older priests
+were seated around a large bowl full of water brought
+from some sacred spring many, many miles away. This
+water was blessed by smoking and breathing upon it
+and presenting it successively to the powers of the six
+world points, north, west, south, east, up and down.</p>
+
+<p>At a given signal two men thrust their hands into
+the snake-containing ollas, and drew therefrom one or
+two writhing, wriggling reptiles. These they handed<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span>
+to the priests of the sacred water. All this time the
+singing, accompanied by the shaking of the rattles,
+continued. As the snakes were dipped again and again
+into the water, the force of the singing increased until
+it was a tornado of sound. Suddenly the priests who
+were washing the snakes withdrew them from the
+water and threw them over the heads of the sitting
+priests upon the sand of the sacred altar at the other
+end of the room. Simultaneously with the throwing
+half of the singing priests ceased their song and burst
+out into a blood-curdling yell, "Ow! Ow! Ow! Ow!
+Ow! Ow!" which is the Hopi war-cry.</p>
+
+<p>Then, in a moment, all was quiet, more snakes were
+brought and washed, the singing and rattling beginning
+at a pianissimo and gradually increasing to a
+quadruple forte, when again the snakes were thrown
+upon the altar, with the shrieking voices yelling "Ow!
+Ow!" in a piercing falsetto, as before. The effect was
+simply horrifying. The dimly lighted kiva, the solemn,
+monotonous hum of the priests, the splashing of the
+wriggling reptiles in the water, the serious and earnest
+countenances of the participants, the throwing of the
+snakes, and the wild shrieks fairly raised one's hair, made
+the heart stand still, stopped the action of the brain,
+sent cold chills down one's spinal column, and made
+goose-flesh of the whole of the surface of one's body.</p>
+
+<p>And this continued until fifty, one hundred, and even
+as many as one hundred and fifty snakes were thus
+washed and thrown upon the altar. It was the duty
+of two men to keep the snakes upon the altar, but on
+a small area less than four feet square it can well be
+imagined the task was no easy or enviable one. Indeed,
+many of the snakes escaped and crawled over our feet<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span>
+and legs.</p>
+
+<p>As soon as all the snakes were washed, all the priests
+retired except those whose duty it was to guard the
+snakes. Then it was that I dared to risk taking off
+the cap from my lens, pointing it at the almost quiescent
+mass of snakes, and trust to good luck for the
+result. On another page is the fruition of my faith, in
+the first photograph ever made of the snakes of a Hopi
+kiva after the ceremony of washing.</p>
+
+<p>And now the sunset hour draws near. This is to
+witness the close of the nine days' ceremony. It is to
+be public, for the Snake Dance itself is looked upon by
+all the people. Long before the hour the house-tops are
+lined with Hopis, Navahoes, Paiutis, cow-boys, miners,
+Mormons, preachers, scientists, and military men from
+Fort Wingate and other Western posts. Here is a
+distinguished German savant, and there a representative of
+the leading scientific society of France. Yonder is Dr.
+Jesse Walter Fewkes, the eminent specialist of the
+United States Bureau of Ethnology and the foremost
+authority of the world on the Snake Dance, while elbowing
+him and pumping him on every occasion is the inquisitive
+representative of one of America's leading journals.</p>
+
+<p>See yonder group of interesting maidens. Some
+of them are "copper Cleopatras" indeed, and would be
+accounted good-looking anywhere. Here is a group
+of laughing, frolicking youngsters of both sexes, half of
+them stark naked, and, except for the dirt which freely
+allies itself to them, perfect little "fried cupids," as
+they have not inaptly been described. Now, working
+his way through the crowd comes a United States
+Congressman, and yonder is the president of a railroad.</p>
+
+<p><span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span></p>
+
+<p>Suddenly a murmur of approval goes up on every
+hand. The chief priest of the Antelopes has come out
+of the kiva, and he is immediately followed by all the
+others; and, as soon as the line is formed, with reverent
+mien and stately step, they march to the dance
+plaza. Here has been erected a cottonwood bower
+called the "kisi," in the base of which ollas have been
+placed containing the snakes. In front of this kisi is
+a hole covered by a plank. This hole represents the
+entrance to the underworld, and now the chief priest
+advances toward it, sprinkles a pinch of sacred meal
+over it, then vigorously stamps upon it, and marches
+on. The whole line do likewise. Four times the
+priests circle before the kisi, moving always from right
+to left, and stamping upon the meal-sprinkled board as
+they come to it. This is to awaken the attention of the
+gods of the underworld to the fact that the dance is
+about to begin.</p>
+
+<p>Now the Antelope priests line up either alongside or in
+front of the kisi&mdash;there being slight and unimportant
+variations in this and other regards at the different
+villages&mdash;all the while keeping up a solemn and
+monotonous humming song or prayer, while they await the
+coming of the Snake priests.</p>
+
+<p>At length, with stately stride and rapid movement,
+the Snake men come, led by their chief. They go
+through the same ceremonies of sprinkling, stamping,
+and circling that the Antelope priests did, and then line
+up, facing the kisi.</p>
+
+<p>The two lines now for several minutes sing, rattle,
+sway their bodies to and fro and back and forth in a most
+impressive and interesting manner, until, at a given
+signal, the Snake priests break up their line and divide
+into groups of three. The first group advances to the<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span>
+kisi. The first man of the group kneels down and
+receives from the warrior priest, who has entered the
+kisi, a writhing, wriggling, and, perhaps, dangerous reptile.
+Without a moment's hesitation the priest breathes
+upon it, puts it between his teeth, rises, and upon his
+companion's placing one arm around his shoulders, the
+two begin to amble and prance along, followed by the
+third member of their group, around the prescribed
+circuit. With a peculiar swaying of body, a rapid and
+jerky lifting high of one leg, then quickly dropping it and
+raising the other, the "carrier" and his "hugger" proceed
+about three-fourths of the circuit, when the carrier
+drops the snake from his mouth, and passes on to take
+his place to again visit the kisi, obtain another snake,
+and repeat the performance. But now comes in the
+duty of the "gatherer," the third man of the group.
+As soon as the snake falls to the ground, it naturally
+desires to escape. With a pinch of sacred meal in his
+fingers and his snake whip in his hand, the gatherer
+rapidly advances, scatters the meal over the snake,
+stoops, and like a flash has him in his hands. Sometimes,
+however, a vicious rattlesnake, resenting the
+rough treatment, coils ready to strike. Now watch the
+dexterous handling by a Hopi of a venomous creature
+aroused to anger. With a "dab" of meal, the snake
+whip is brought into play, and the tickling feathers
+gently touch the angry reptile. As soon as he feels
+them, he uncoils and seeks to escape. Now is the
+time! Quicker than the eye can follow, the expert
+"gatherer" seizes the escaping creature, and that excitement
+is ended, only to allow the visitor to witness
+a similar scene going on elsewhere with other
+participants. In the meantime all the snake carriers have<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span>
+received their snakes and are perambulating around
+as did the first one, so that, until all the snakes are
+brought into use, it is an endless chain, composed of
+"carrier," snake, "hugger," and "gatherer." Now and
+again a snake glides away toward the group of spectators,
+and there is a frantic dash to get away. But the
+gatherers never fail to stop and capture their particular
+reptile. As the dance continues, the gatherers
+have more than their hands full, so, to ease themselves,
+they hand over their excited and wriggling
+victims to the Antelope priests, who, during the whole
+of this part of the ceremony, remain in line, solemnly
+chanting.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="kiva">
+<img class="border" style="margin-top: 1em;" src="images/image25.jpg" width="600" height="374" alt="The Snakes in the Kiva at Mashonganavi, after the Ceremony of Washing." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Snakes in the Kiva at Mashonganavi,
+after the Ceremony of Washing.</span></p>
+
+<p>At last all the snakes have been brought from the
+kisi. The chief priest steps forth, describes a circle of
+sacred meal upon the ground, and, at a given signal, all
+the priests, Snake and Antelope alike, rush up to it, and
+throw the snakes they have in hands or mouths into the
+circle, at the same time spitting upon them. The
+whole of the Hopi spectators, also, no matter where they
+may be, reverently spit toward this circle where now
+one may see through the surrounding group of priests
+the writhing, wriggling, hissing, rattling mass of revolting
+reptiles. Never before on earth, except here, was
+such a hideous sight witnessed. But one's horror is
+kept in abeyance for a while as is heard the prayer of
+the chief priest and we see him sprinkle the mass with
+sacred meal, while the asperger does the same thing
+from the sacred water bowl.</p>
+
+<p>Then another signal is given! Curious spectator,
+carried away by your interest, beware! Look out!
+In a moment, the Snake priests dart down, "grab" at
+the pile of intertwined snakes, get all they can in each<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span>
+hand, and then, regardless of your dread, thrust the
+snakes into the faces of all who stand in their way, and
+like pursued deer dart down the steep and precipitous
+trails into the appointed places of the valley beneath.
+Here let us watch them from the edge of the mesa.
+Reverently depositing them, they kneel and pray over
+them and then return to the mesa as hastily as they
+descended, divesting themselves of their dance
+paraphernalia as they return.</p>
+
+<p>Now occurs one of the strangest portions of the
+whole ceremony. The Antelope priests have already
+returned, with due decorum, to their kiva. One by one
+the Snake men arrive at theirs, sweating and breathless
+from their run up the steep trails. When all have
+returned, they step to the top of their kiva, or, as at
+Walpi, to the western edge of the mesa, and there drink
+a large quantity of an emetic that has been especially
+prepared for the purpose. Then, O ye gods! gaze on
+if ye dare! The whole of them may be seen bending
+over, solemnly and in most dignified manner, puking
+forth the horrible decoction they have just poured
+down. This is a ceremony of internal purification
+corresponding to the ceremonial washing of themselves
+and the snakes before described. This astounding
+spectacle ends as the priests disappear into their kiva,
+where they restore their stomachs to a more normal
+condition by feasting on the piki, pikami, and other
+delicacies the women now bring to them in great quantities.
+Then for two days frolic and feasting are indulged
+in, and the Snake Dance in that village at least is now
+over, to be repeated two years hence.</p>
+
+<p>What is the significance, the real meaning of the Snake
+Dance? It is not, as is generally supposed, an act of<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span>
+snake worship. Here I can do no more than give the
+barest suggestion as to what modern science has concluded.
+It is mainly a prayer for rain in which acts of
+sun worship are introduced. The propitiation of the
+Spider Woman at her shrine by the offerings of prayers
+and bahos by the chief Antelope priest demonstrates a
+desire for rain. She is asked to weave the clouds, for
+without them no rain can descend. The lightning symbol
+of the Antelope priests; the shaking of their rattles,
+which sounds like the falling rain; the use of the whizzer
+to produce the sounds of the coming storm,&mdash;these and
+other similar things show the intimate association of the
+dance with rain and its making.</p>
+
+<p>Allied to rain are the fructifying processes of the earth;
+and as corn is their chief article of food, and its
+germination, growth, and maturity depend upon the rainfall,
+the use of corn-meal and prayers for the growth of corn
+have come to have an important place in the ceremony.</p>
+
+<p>The use of the snakes is for a double purpose. In
+celebrating this ceremony it is the desire of the Snake
+clan to reproduce the original conditions of its performance
+as near as possible, in order to gain all the efficacy
+they desire for their petitions. In the original performance
+the prayers of the Snake Mother were the potent
+ones. Hence the snakes must now be introduced to
+make potent prayers.</p>
+
+<p>The other idea is that the snakes act as intermediaries
+to convey to the Snake Mother in the underworld
+the prayers for rain and corn growth that her children
+on the earth have uttered.</p>
+
+<p>In considering the ceremony of the public dance certain
+questions naturally arise. Are the Hopis ever
+bitten by the venomous snakes, and, if so, what are the<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span>
+consequences? And what is the secret of their power
+in handling these dangerous reptiles with such startling
+freedom?</p>
+
+<div class="figcenter" style="width: 600px;"><a id="emetic">
+<img class="border" style="margin-top: 1em;" src="images/image26.jpg" width="600" height="435" alt="After taking the Emetic. Hopi Snake Dance at Walpi." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">After taking the Emetic. Hopi Snake
+Dance at Walpi.</span></p>
+
+<p>There are times when the priests are bitten, but, as
+was suggested in the snake legend, they have a snake
+venom charm liquid. This is prepared by the chief
+woman of the Snake clan, and she and the Snake priest
+alone are supposed to know the secret of its composition.
+It may be that ere long this secret will be given
+to the world by a gentleman who is largely in the confidence
+of the Hopis, but, as yet, it is practically unknown.
+That it is an antidote there can be no question. I have
+seen men seriously bitten by rattlesnakes, and in each
+case, after the use of the antidote, the wounded priests
+suffered but slightly.</p>
+
+<p>As to the "why" of the handling of the snakes. The
+"fact" it is easy to state; but when one enters the realm
+of theory to explain the "why" of the fact, he places
+himself as a target for others to shoot at. My theory,
+however, is that a fear within yourself arouses a
+corresponding fear within the reptile. As soon as he feels
+fear he prepares to use the weapons of offence and
+defence with which nature has provided him.</p>
+
+<p>If, on the other hand, you feel no fear, and, in touching
+the creature, <i>do not hurt him so as to arouse his fear</i>,
+he may be handled with impunity.</p>
+
+<p>Be this as it may, the fact remains&mdash;for I have examined
+the snakes before, during, and after the ceremony&mdash;that
+dangerous and untampered with rattlesnakes
+are used by the Hopis in this, their prayer to
+"Those Above" for rain.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span></p>
+
+
+
+
+<h2><a name="ChVIII." id="ChVIII."></a>CHAPTER VIII<br />
+<small>THE NAVAHO AND HIS HISTORY</small></h2>
+
+
+<p><span class="dropcap">M</span><span class="smcap">isunderstood</span>, maligned, abused, despised,
+the Navaho has never stood high in the estimation
+of those whites who did not know him. Yet he
+is industrious, moral, honest, trustworthy, fairly truthful,
+religious, and good to his wife and children. Not a
+weak list of virtues, even though one has to detract
+from it by accusing him of ingratitude. There are noble
+exceptions, of course, to this charge, but from what I
+know and have seen, I am inclined to believe that many,
+if not most, Navahoes have no sense of moral responsibility
+for favors and benefits received.</p>
+
+<p>Though, perhaps, not as interesting to study as the
+Hopis, there is still a wonderful field open for the student
+who is willing to go and live with the Navaho, learn his
+language, gain his confidence, participate in all his
+ceremonies, and enter into his social and domestic life.</p>
+
+<p>No one has done this as much as Dr. Washington
+Matthews, whose "Navaho Legends" is a revelation to
+those people who have hitherto held the general ideas
+(propagated, too, by a scientific observer) so prevalent
+about this long-suffering people.</p>
+
+<p>That the Navaho was reserved with the white man in
+the early days of American occupancy there can be no
+doubt, and the difficulty experienced in penetrating that
+reserve is well exemplified by reference to the letter of
+Dr. Joseph Letherman, who lived for three years among<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span>
+the tribe at Fort Defiance. Aided by Major Kendrick,
+who had long commanded at this post, he wrote a letter
+which appears in the Smithsonian Report for 1855. In
+this he says, among many good things: "Nothing can
+be learned of the origin of these people from themselves.
+At one time they say they came out of the ground; and
+at another, that they know nothing whatever of their
+origin; the latter, no doubt, being the truth." Again:
+"Of their religion little or nothing is known, as, indeed,
+all inquiries tend to show that they have none; and even
+have not, we are informed, any word to express the
+idea of a Supreme Being. We have not been able to
+learn that any observances of a religious character exist
+among them; and the general impression of those who
+have the means of knowing them is, that, in this respect,
+they are steeped in the deepest degradation." Once
+more: "They have frequent gatherings for dancing."
+And a little further on: "Their singing is but a succession
+of grunts, and is anything but agreeable."</p>
+
+<p>One has but to read what Dr. Matthews has written
+and gathered from the Navahoes to see how misleading
+and erroneous the conclusions of Dr. Letherman were.
+To quote: "He [Dr. Matthews] had not been many
+weeks in New Mexico when he discovered that the
+dances to which the doctor refers were religious
+ceremonials, and later he found that these ceremonials
+might vie in allegory, symbolism, and intricacy of
+ritual with the ceremonies of any people, ancient or
+modern. He found, ere long, that these heathens,
+pronounced godless and legendless, possessed lengthy
+myths and traditions&mdash;so numerous that one can never
+hope to collect them all, a pantheon as well stocked
+with gods and heroes as that of the ancient Greeks,<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span>
+and prayers which, for length and vain repetition,
+might put a Pharisee to blush."</p>
+
+<p>Wonderful songs also were found, full of poetic
+imagery, and suitable for every conceivable occasion,
+songs that have been handed down for generations.
+Of the sacred songs Dr. Matthews makes the astounding
+statement that, "sometimes, pertaining to a single
+rite, there are two hundred songs or more which may
+not be sung at other rites." Further: "The songs
+must be known to the priest of the rite and his assistants
+in a most exact manner, for an error made in singing
+a song may be fatal to the efficacy of a ceremony. In
+no case is an important mistake tolerated, and in some
+cases the error of a single syllable works an irreparable
+injury."</p>
+
+<p>Popular conceptions of the Navaho are very crude
+and inaccurate. They are largely the result of two
+"floods of information" which deluged the country at
+two epochs in their history, and neither of them had
+much truth in the flood. The first of these epochs
+was at the discovery of the important cliff dwellings
+located on their reservation,&mdash;those of the Tsegi
+Canyon (the so-called Canyon de Chelly), Monument
+Canyon, Chaco Canyon, etc. Writers who visited the
+region wrote the most wild and outrageously conceived
+nonsense about this people and the dwellings they were
+supposed to look upon with superstitious veneration.
+Then later, a lot of unscrupulous whites, fired with
+similar zeal to that which led the old conquistadors
+across the deserts of northern Mexico and through
+the inhospitable wilds of Arizona and New Mexico,&mdash;the
+zeal for gold or silver,&mdash;which was doubtless fed by
+the fact that the Navahoes did possess thousands of<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span>
+dollars' worth of silver ornaments, started out to prospect
+the interior recesses of the Navaho reservation.
+Knowing by painful experience what this meant,&mdash;for
+their "white brothers" had stolen their springs and arable
+land from them on the Moenkopi, on the Little Colorado,
+at Willow Spring, and a score of other places,&mdash;the
+warlike and courageous Navahoes resented the presence
+of these men. They begged them to retire, and when
+the white men refused, fought and whipped them. This
+naturally excited the cupidity of the silver hunters more
+than ever. "Why should the blanked Indians fight
+if not to protect their silver mines?"&mdash;this was the
+kind of question asked, and the natural and legitimate
+resentment of the Navahoes was described all over the
+country as "another Indian uprising," and led to the
+second "flood of knowledge," which the newspapers
+always have forthcoming when public interest and
+curiosity are aroused.</p>
+
+<div class="figcenter"><a id="navaho"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image27l.jpg" width="272" height="349" alt="Navaho Silver Necklace and Belt." />
+    <p class="center" style="margin-bottom: 1em;"><span class="smcap">Navaho Silver Necklace and Belt.</span></p>
+    <p class="center"><i>In the collection of George Wharton James.</i></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="prayer"></a>
+    <img class="border" src="images/image27r.jpg" width="272" height="342" alt="Hopi Prayer Sticks or Pahos." />
+    <p class="center" style="margin-bottom: 1em;"><span class="smcap">Hopi Prayer Sticks or Pahos.</span></p>
+    <p class="center"><i>In the collection of George Wharton James.</i></p>
+  </div>
+</div>
+
+<p>Hence the truth often comes as a wet blanket to the
+preconceived notions of those who have drank deep
+from these earlier streams of information!</p>
+
+<p>Science and legend both agree in giving to the
+Navaho a mixed origin. His is not a pure-blooded
+race. Their myths or legends refer to many assimilations
+of other people, strangers from the North, South,
+East, West, and everywhere, all of whom were welcomed
+and made an integral part of the nation. Hence there
+is no such thing as a distinctly Navaho type, or, as
+Hrdlicka puts it, "they show considerable difference
+in color and measurement, and cannot be considered a
+radically homogeneous people, but their mixture is
+not recent." This latter statement is doubtless true,
+as they would probably become more clannish as their<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span>
+nation grew in numbers and power.</p>
+
+<p>Dr. Matthews gives the stories of the origin of several
+of the gentes. One story which he does not relate was
+told to me at Tohatchi, and serves to illustrate how a
+migration from the Northwest is transformed into a
+supernatural occurrence. Though told to me of the
+Navahoes as a whole, there can be no doubt that it
+applies only to a single gens. The story was in regard
+to Winged Rock, commonly called by the whites
+"Ship Rock," and about which I had been seeking
+information.</p>
+
+<p>This rock is situated in the Navaho reservation, about
+one hundred miles northwest of Tohatchi, and some
+fifteen or twenty miles from Carrizo Mountain. It is
+difficult of access, and my informant assured me that
+even though an army of white men should reach its
+base they could never scale its steep sides and reach its
+top. All the Navaho tribe reverence it sincerely and
+all watch and guard it jealously. He would indeed be
+a brave white man who would dare the anger of these
+warlike and brave natives if they forbade his approach
+and would attempt to scale this sacred Winged Rock.</p>
+
+<p>This was the legend: "Many, many years ago, when
+this country was young and the sun cast only small
+shadows, my people came across the narrow sea far
+away near the setting sun in the north and landed on the
+shores of this country. The people where they landed
+were exceedingly angry at them, and whenever they
+could they fell upon them and slew them. My people
+did not want to go to war, but this inhospitable reception
+made them angry, so they put themselves in war
+array and fell upon their foes. But there were few
+only of my people, and their enemies were so many<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span>
+that it was not long before they were in sad straits.
+Indeed, they would soon have been entirely destroyed
+had not help come. In their distress they called on
+Those Above, and soon a messenger from the sky came
+to my people and said: 'See you yonder stone mountain?
+Flee to it. It will be your salvation. Climb
+up its steep, strong, rugged sides and it will carry you
+toward the land of the South sea, nearer to the rising
+sun, and there your home shall be.'</p>
+
+<p>"My people were only too glad to obey the message.
+They hastened towards the mountain. Some who were
+weak were enabled to fly towards it like birds, and they
+clung to its steep sides and clambered to its top.</p>
+
+<p>"Then when they were all safe on its huge bulk, the
+monster rock was taken by Those Above, and it arose
+and floated across the rivers and plains and mountains
+and lakes and canyons. Several days and nights it
+floated, and my people gazed with wonder upon the
+strange and wonderful countries through which they
+travelled. Sometimes they thought they would like to
+stay in this place or in that, but the wisdom of Those
+Above said No! and the rock floated on. Oh! it was a
+glorious sail. Never before or since has any people
+been so blessed and favored by the People of the
+Shadows Above.</p>
+
+<p>"Finally the Winged Rock crossed the great deep
+canyon of the Colorado River, and my people were
+afraid of its vast depths. Then the rock gently settled
+down to the earth, where it is now found, and our home
+was reached. It did not seem to be a very beautiful
+land, but it was given to us by Those Above, and my
+people soon became content. We were shown the
+springs and the watercourses, and we found the mountains<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span>
+covered with trees, and the rivers and creeks. So
+that when any one speaks of our leaving our country we
+are afraid and we cry: 'No, why should we leave this
+land given to us, and which we love? Yonder is the
+rock on which we came, and never until that rock floats
+away with us shall we leave the land that we love so
+well!'</p>
+
+<p>"As soon as we were settled here, Those Above gave
+us some great shamans, and one of them told us that
+we must always do right, for the sun, when it rises,
+would watch our every action all throughout the day,
+and when he went away at night it was to tell Those
+Above all our evil actions, for which we should be
+punished."</p>
+
+<p>While the Apaches and Navahoes are of the same
+stock, there have always been marked differences between
+them so long as they have been under the observation
+of the white men. When the Spaniards entered
+the country, the Navahoes were more distinctly an
+agricultural people than the Apaches. They had large
+patches of land under cultivation, kept their crops and
+lived in houses underground. Cultivated lands necessitated
+settled residences, and after the Spaniards introduced
+sheep, it was not long before the Navahoes
+were extensive sheep raisers. It would not be any wiser
+or more profitable to enter into an inquiry as to the
+methods by which these flocks were acquired than it
+would be to ascertain the history of many of the landed
+possessions of European nobilities. With the Navaho,
+possession was the only law he cared anything for. "To
+have and to hold" was his motto; and once "having,"
+he held pretty securely. Hence the sheep possessions
+of the neighboring pueblo Indians were held by exceedingly<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span>
+precarious tenure.</p>
+
+<div class="figcenter"><a id="over"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image28l.jpg" width="272" height="332" alt="An Aged Navaho, looking over the Painted Desert." />
+    <p class="center"><span class="smcap">An Aged Navaho, looking over
+    the Painted Desert.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="old"></a>
+    <img class="border" src="images/image28r.jpg" width="272" height="332" alt="An Old Hopi at Oraibi." />
+    <p class="center"><span class="smcap">An Old Hopi at Oraibi.</span></p>
+  </div>
+</div>
+
+<p>And here we have, I believe, one of the additional
+sources of enmity between the Navaho and the Spaniard.
+As their wards, the Spanish were in duty bound to
+care for and protect the Pueblos. Thus Navaho and
+Spaniard were ever at war, and when the Mexican
+came in the Spaniard's stead the battle still continued
+on the same lines and with the same ferocity.</p>
+
+<p>It was on the 22d of January in 1849 that Lieut.
+J. H. Simpson, afterwards General, started on that
+interesting trip of his through the Navaho country,
+which has forever connected his name with these
+nomads. He was not in command of the expedition,
+its head being Col. John M. Washington, who was
+military and civil governor of New Mexico at the time.
+The object of the expedition was to coerce the Navahoes
+into a compliance with a treaty which they had made
+with the United States, two years previously, and to
+extend the provisions of the treaty.</p>
+
+<p>When they reached the Chaco Canyon trouble ripened
+between the soldiers and the Navahoes, and the
+latter were fired upon, with the result that seven were
+killed, including Narbona, their great warrior and chief.</p>
+
+<p>This was but one of many such attacks upon the whites.
+Then as now, only far more so, the Navahoes resented
+the intrusion of white people in their territory; and having
+gained fire-arms, they used them to deadly purpose
+upon those who slighted their will.</p>
+
+<p>There is no doubt that the Navahoes were a source
+of great terror to the Mexicans who first settled in and
+near their territory. Even after the United States became
+their guardians at the acquisition of New Mexico
+in 1847, they were very hostile, murders, robberies, and<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span>
+depredations of every kind being quite common. In
+1855, Dr. Letherman reported that "the nation, as a
+nation, is fully imbued with the idea that it is all powerful,
+which, no doubt, has arisen from the fact of its
+having been for years a terror and a dread to the inhabitants
+of New Mexico." But that these depredations
+were not perpetrated upon the whites alone is
+evident from the fact that one of the richest men of the
+Navahoes himself applied to Major Kendrick, then the
+commanding officer of Fort Defiance, N. Mex., to protect
+his cattle, as he could not otherwise prevent his
+own people from stealing them.</p>
+
+<p>The insolence from years of this kind of free life
+needed forceful check, but it was not until 1862 that
+the unbearable conduct of the Navahoes brought upon
+themselves this long-needed chastisement.</p>
+
+<p>According to governmental reports, the Indians of
+New Mexico (among whom were the Navahoes and
+Mescalero Apaches) caused losses between 1860 and
+1863 to the people of that territory of "not less than
+500,000 sheep, and 5,000 horses, mules, and cattle.
+Over 200 lives have been also sacrificed of citizens,
+soldiers, and shepherds." It was also stated in 1863
+"that the military establishment of this territory [New
+Mexico, which then included Arizona], since its acquisition,
+has cost not less than $3,000,000 annually, independent
+of land-warrant bounties." And while this was
+for a conquered country, the whole expenditure was
+for the chastisement of hostile Indians, every tribe of
+which in turn came in for its share of the fighting.</p>
+
+<p>It was openly advocated about this time that the
+policy of extermination was the only one that could be
+followed, and this must be brought about either by<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span>
+actual warfare, or by driving the hostiles into the mountains
+and there starving them to death.</p>
+
+<p>Brig.-Gen. J. H. Carleton, who was in control of
+the department of New Mexico, determined upon a
+thorough and complete change in our treatment of
+this haughty and proud people. They had made six
+treaties at different times with officers of our Government
+and had violated them before they could be ratified
+at Washington. He strongly counselled drastic
+measures in a letter which is historically of sufficient
+interest to justify a large quotation from it:&mdash;</p>
+
+<blockquote>
+
+<p>"At the Bosque Redondo there is arable land enough for all
+the Indians of this family [the Navahoes and Apaches have
+descended from the same stock and speak the same language],
+and I would respectfully recommend that now the war be
+vigorously prosecuted against the Navahoes; that the only
+peace that can ever be made with them must rest on the basis
+that they move on to these lands, and, like the Pueblos, become
+an agricultural people, and cease to be nomads. This
+should be a <i>sine qua non</i>; as soon as the snows of winter admonish
+them of the sufferings to which their families will be
+exposed, I have great hopes of getting most of the tribe. The
+knowledge of the perfidy of these Navahoes, gained after two
+centuries of experience, is such as to lead us to put no faith in
+their promises. They have no government to make treaties;
+they are a patriarchal people. One set of families may make
+promises, but the other set will not heed them. They understand
+the direct application of force as a law; if its application
+be removed, that moment they become lawless. This has
+been tried over and over again, and at great expense. The
+purpose now is, never to relax the application of force with a
+people that can no more be trusted than the wolves that run
+through the mountains. To collect them together, little by
+little, on to a reservation, away from the haunts and hills and<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span>
+hiding-places of their country; there be kind to them; there
+teach their children how to read and write; teach them the
+arts of peace, teach them the truths of Christianity. Soon they
+will acquire new habits, new ideas, and new modes of life; and
+the old Indians will die off, and carry with them all latent
+longings for murdering and robbing. The young ones will take
+their places without these longings, and thus, little by little,
+they will become a happy and contented people; and Navaho
+wars will be remembered only as something that belong entirely
+to the past. Even until they can raise enough to be self-sustaining,
+<i>you can feed them cheaper than fight them</i>....</p>
+
+<p>"I know these ideas are practical and humane&mdash;are just to
+the suffering people, as well as to the aggressive, perfidious,
+butchering Navahoes. If I can have one more <i>full</i> regiment
+of cavalry, and authority to raise one independent company in
+each county of the Territory, they can soon be carried to a
+final result."</p></blockquote>
+
+<p>In 1863 General Carleton's suggestions in the main
+were approved by the Indian Department and he proceeded
+to carry out his plan.</p>
+
+<p>Col. Kit Carson, the noted scout, with an adequate
+force was sent out to humble and punish the Navahoes.
+It was wise that such a just, humane, and wise Indian
+fighter was sent to do this work. His knowledge of
+their characters stood him in good purpose, and in a
+very short time over seven thousand prisoners were
+taken. Later this number was increased, until they
+amounted to about ten or eleven thousand.</p>
+
+<p>At the same time the Apaches were being cornered,
+and a number of them were removed to Fort Stanton,
+on the Peeos River, far enough down into the open
+country to prevent easy escape to the mountains. Part
+of this settlement was the Bosque Redondo, and General
+Carleton's plan contemplated the settlement of both<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span>
+Apaches and Navahoes here.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="ceremonial">
+<img class="border" style="margin-top: 1em;" src="images/image29a.jpg" width="450" height="356" alt="Hopi Ceremonial Head-dresses." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Hopi Ceremonial Head-dresses.</span></p>
+
+<p class="center" style="margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+<div class="figcenter" style="width: 450px;"><a id="bahos">
+<img  class="border" style="margin-top: 1em;" src="images/image29b.jpg" width="450" height="361" alt="Hopi Bahos and Dance Rattles." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Hopi Bahos and Dance Rattles.</span></p>
+
+<p class="center" style="margin-bottom: 1em;"><i>In the collection of George Wharton James.</i></p>
+
+<p>Compelled by a superior force, the now humbled
+Navahoes were herded together like sheep and in 1863
+were removed to the chosen place. It was soon found,
+however, that this was an inhospitable region, altogether
+unfitted to be the home of so large a population. The
+water was alkaline, and the soil not of a nature suitable
+to the raising of corn. There was practically no fuel,
+and the Navahoes had to dig up mesquite roots and
+carry them on their backs twelve miles for this purpose.
+In two or three years more than one-fourth of their
+number died and the remainder grew more and more
+dissatisfied with the location.</p>
+
+<p>In 1867, however, Manuelito and Barboncita, two of
+the war chiefs, came into the reservation, both of them
+having surrendered to the commandant at Fort Wingate.
+The former had refused to come into the reservation
+in 1863, and the latter ran away from it, with his band of
+warriors, in 1864. These two bands added 780 more
+of men, women, and children to the population, which,
+in June, 1867, was reported to be 7,300.</p>
+
+<p>This whole Bosque Redondo was a disgraceful business,
+on a line with so much of the wretched and abominable
+treatment the Indians have received at our hands.
+Think of placing ten thousand Indians upon a reservation
+where there was no water but black, brackish stuff not
+fit for cattle, no fuel, and no soil for cultivation of the
+chief article of their diet. Deprived of food, water, and
+fuel, what would white men be? No wonder the Navahoes
+rebelled and were kept in order only by brute force.</p>
+
+<p>At length those in authority saw the iniquity of the
+proceeding and the order was given to return them to
+their reservation. This was done, but with a loss by<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span>
+death, mainly through preventable causes, of over three
+thousand souls.</p>
+
+<p>Since this time they have been industrious and progressive.
+The Bosque lesson, though severe, was needed,
+and it proved salutary. One can travel with perfect
+safety unarmed across the Navaho reservation, as I have
+done several times; and a lady friend, unarmed, and
+unaccompanied by any other escort than a Navaho, has
+travelled hundreds of miles in perfect safety among the
+Navahoes in all parts of their reservation.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p>
+
+<p>In September, 1870, a number of dissatisfied Utes
+visited the Navahoes at the so-called "Navaho Church,"
+which can be seen on the right on the line of the Santa
+F&eacute; Railway, going to California. All the principal
+chiefs of the tribe were present and the causes of
+dissatisfaction against the whites were fully discussed.
+The powwow was an important one, and lasted several
+days, but the chief purpose of the Utes&mdash;to incite the
+Navahoes to warfare against the whites&mdash;was not successful.
+The crafty Utes, with stirring eloquence, said
+they had heard the white men saying they were going to
+take possession of the whole country, and that when
+they did they would kill off all the chief men of the
+Navahoes. "See how they have stolen in upon your
+territory and taken the springs and land that you have
+had all the time up till now! They have taken the
+water and land at Wingate and at Defiance, and soon
+they will take all you have, and you and your children<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span>
+will perish because you have no water, no grass for your
+horses and sheep, and no corn for food. Join in with
+us and drive these hated people away. Get all the guns
+and ammunition you can, and prepare many new bows
+and arrows. Let us sing the war songs together, and go
+on the war-path and hunt down and kill the whites
+as the Pueblos hunt down and kill rabbits. Then we
+will be friends. You will have your country to yourselves,
+and Those Above will make of you a great nation.
+We shall have our country and we shall become great.
+Now we are dwindling down; we are melting away as
+the snows on the hillside. United against the whites
+we shall both become stronger, and grow like the well-watered
+corn."</p>
+
+<p>The Navahoes refused to give answer until they had
+consulted among themselves, and then one of their chiefs
+reported their decision as follows: "We have heard
+what our Ute brothers have said. If our white brothers
+want to kill us they can do so. They have had plenty
+of chances and we are yet alive. All of our people who
+have been slain have been those who have gone on the
+war-path against them in the past. We do not wish to
+die, so we will not go on the war-path. We will stay
+at home. We have food. The whites treat us well. If
+our Ute brothers must fight we will not interfere, but
+we ourselves do not wish to fight."</p>
+
+<p>The result was that the Ute bands returned to their
+homes without any specific act of warfare at that time.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span></p>
+
+
+
+
+<h2><a name="ChIX." id="ChIX."></a>CHAPTER IX<br />
+<small>THE NAVAHO AT HOME</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> Navaho reservation, embracing nearly four
+million acres, or eleven thousand square miles, was
+established by treaty with the Navahoes of June 1, 1868,
+and has been modified or enlarged by subsequent executive
+orders of October 29, 1878, January 6, 1880, May
+17, 1884, April 24, 1886, November 19, 1892, and January
+6, 1900. The major portion is in Arizona, but about
+six hundred and fifty square miles are in New Mexico.
+Its average elevation is about six thousand feet, though
+near the Colorado River it is often but four thousand.
+The highest peak is about in the centre of the present
+reservation, in the Tunicha Mountains, and is upwards
+of nine thousand five hundred feet high.</p>
+
+<p>The Tunicha range is covered with glorious and majestic
+pines, and all along its flanks are wide plateaus
+through which gloomy and massive canyons convey the
+storm waters from the heights above into the plains
+below. Its close proximity to the Grand Canyon suggests
+what its general appearance might be. Drained
+deep down by the canyons and gorges tributary to this
+great vampire canyon, it is seamed and scarred by the
+dashing down of many waters. Its rocks are cut up
+into a thousand fantastic forms and shapes, which look
+over sterile valleys full of sand. These valleys are
+numberless, and one of them, the I-chi-ni-li,&mdash;commonly
+called the Chin-lee,&mdash;stretches from the south to beyond<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span>
+the San Juan River on the north, to the west of
+the Tunicha range.</p>
+
+<p>The ancient boundaries of the land, long prior to the
+advent of the Spaniard, were four majestic mountains,
+which now approximately determine the reserve. On
+the east is Pelado Peak; on the south, Mt. San Mateo
+(commonly called Mt. Taylor); on the west, the San
+Francisco range; and on the north, the San Juan Mountains.
+Each of these is over eleven thousand feet in
+height. Hence it will be seen that there is a vast range
+of altitude, yet it is questionable whether anywhere else
+in the world so large a population inhabits so barren
+and inhospitable a country. On the lower levels it is
+mainly desert, with scant pasture here and there; on
+the higher mesas or plateaus there are many junipers,
+pinions, and red cedars.</p>
+
+<p>It is a difficult matter to determine the population
+of the Navahoes. While they were in captivity the
+official count was seven thousand three hundred, but
+desertions were frequent, and at one time about seven
+hundred of the renegades came in and surrendered, and
+it is well known that many never were captured or
+surrendered.</p>
+
+<p>In 1869 the government distributed thirty thousand
+sheep and two thousand goats to them, and a count
+was ordered. This was a most favorable time to make
+it, as besides the sheep and goats, two years' annuities
+were given out, and rations distributed every four days.
+The total summed up some nine thousand.</p>
+
+<p>In 1890 the official census reported 17,204, but
+Cosmos Mendeleff, writing in 1895-96, says the tribe
+numbers only "over 12,000 souls." It scarcely seems
+possible, if the count in 1869 was anything near accurate<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span>
+that the population could have increased to 17,204 in
+1890. Still it must be remembered that, though not
+prolific, the Navaho is a good breeder. He is healthy,
+vigorous, robust, and strong, and his wife (or wives, for
+he is a polygamist) equally so. Living an out-door life,
+inured to hardships, generally possessed of plenty to
+eat, of coarse, rough, hearty, but nutritious food, engaged
+in occupations and indulging in sports that cultivate their
+athletic powers, free from the consumptive and scrofulous
+tendencies of most reservation Indians, they are well
+fitted to be the progenitors of healthy children.</p>
+
+<p>Though polygamists, they are moral and chaste. In
+their legends they have always regarded marital
+unfaithfulness as a prolific source of sorrow and punishment.
+In their Origin Legend this sin led to their banishment
+from the first world, and again from the second, and
+also from the third, the wronged chief execrating them
+as follows: "For such crimes I suppose you were
+chased from the world below; you shall drink no more
+of our water, you shall breathe no more of our air.
+Begone!"</p>
+
+<p>In this legend Washington Matthews tells of G&oacute;ntso,
+or Big Knee, a chief who had twelve wives, four from
+each of three different gens or families. Though he was
+a bountiful provider, his wives were unfaithful to him.
+He complained to the chiefs of their families and to their
+relations and begged them to remonstrate with the
+wicked women, but remonstrances and rebukes seemed
+to be in vain. At last they said to Big Knee, "Do
+with them as you will, we shall not interfere." The
+next time he detected the unfaithfulness of his wives
+he mutilated one, another he cut the ears from, a third
+cut off her breasts, and all these three died. A fourth<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span>
+he cut off her nose, and she lived. He thereupon determined
+that henceforth he would cut off the nose of any
+unfaithful wife, for that would be a visible mark of her
+shame and yet would not kill her. She would be compelled
+to live, and all men and women would know of
+her wickedness. But even this horrible punishment did
+not have the deterrent effect he expected. It was not
+long before another and then another was detected and
+punished, until, before long, his whole family of wives
+was noseless. Instead of rebuking themselves and their
+sins as the cause of their mutilation these women would
+gather together to rail against their husband, and their
+relations, whom they claimed should have protected
+them. Big Knee was compelled to sleep alone in
+a well-protected hut, and the women grew more determined
+than ever to work him an injury.</p>
+
+<div class="figcenter"><a id="kapata"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image30l.jpg" width="272" height="342" alt="Kapata, Antelope Priest, at Walpi. A Mashonganavi Hopi, going to hoe his Corn." />
+    <p class="center"><span class="smcap">Kapata, Antelope Priest, at Walpi.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="hoe"></a>
+    <img class="border" src="images/image30r.jpg" width="272" height="342" alt="" />
+    <p class="center"><span class="smcap">A Mashonganavi Hopi, going to hoe his Corn.</span></p>
+  </div>
+</div>
+
+<p>About this time the people got up a big ceremony
+for the benefit of Big Knee. It lasted nine days, and
+on the night of the last day the mutilated women, who
+had kept themselves secluded in a hut, came forth, and
+with knives in their hands, proceeded to sing and dance
+as was expected of them. Around the fire they circled,
+singing "Peshla ashila"&mdash;"It was the knife that did
+it to me"&mdash;and peering among the spectators for their
+husband. He was safe, however, for he was hidden in
+the circle of branches that made the dance corral. As
+they concluded the dance they ran from the corral,
+cursing all who were present with fearful maledictions:
+"May the waters drown ye! May the winters freeze ye!
+May the fires burn ye! May the lightnings strike ye!"
+and other equally malicious curses. Then they departed
+and went into the far north, where they now dwell, and,
+according to the Navahoes, whenever these noseless<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span>
+women turn their faces to the south we have cold winds
+and storms and lightning.</p>
+
+<p>From this legend it is observed that the husband's power
+over the wife was somewhat limited. G&oacute;ntso dare not
+punish his wives without the consent of their relations.
+This freedom of the woman is observed to this day, she
+regarding herself in most things as the equal, and sometimes
+the superior, of her husband.</p>
+
+<p>From all I can learn, marital unchastity is uncommon,
+though where the tribe is in close contact with the towns
+along the railway there are generally to be found men
+who will sell their wives and daughters, and mothers who
+will sell their girls to debased white men. Among the
+respectable members of the tribe, if a man discovers that
+his wife, or one of them, is unfaithful, he may take it
+upon himself to chastise her, but such is the independent
+position of the woman that he must be very wise
+and judicious or she will speedily leave him.</p>
+
+<p>Divorce is not common, but is allowable for cause,
+the parties chiefly concerned generally settling all the
+details. Occasionally, however, a transaction occurs
+that in civilized society would occasion quite a buzz of
+busy tongues. One such happened but a few years
+ago. Mr. George H. Pepper of the American Museum
+of Natural History tells the story. The facts were
+within his own knowledge. One of the husbands had
+a wife who positively refused to wash and brush his hair.
+He would coax and persuade, urge and command,
+threaten and bluster, but all to no effect. The dusky
+creature was neither to be led nor driven. If he wanted
+his hair washed and combed he must do it himself.</p>
+
+<p>While the disappointed husband was cogitating over his
+miserable marital experiences, a friend from a distance,<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span>
+with his wife, came to visit him. As the men got to
+talking and finally exchanging confidences about their
+wives, the one told the other of the unwifely conduct of
+his spouse. The visitor condoled with his host and told
+what a good wife he had, how very obedient she was,
+and the like, until he had quite exalted her, and the host
+determined to take a better look than he had hitherto
+given at such a paragon of a wife. Whether this was
+a scheme of the visitor or not it was scarcely possible to
+tell, but, anyhow, it worked out as well as if it had been
+carefully planned; for as the host studied the visitor's
+wife he fell head over ears in love with her, and, strange
+to say, a corresponding affinity was discovered to exist
+between the two others. Accordingly, a day or two
+later the visitor suggested to the host that as he (the
+host) wanted a wife to wash and comb his hair, while he
+(the visitor) was content with a wife that would do
+neither, what was to hinder their "swapping" their life
+partners and thus making a satisfactory end to his domestic
+difficulties? With joy the disappointed husband
+accepted the offer,&mdash;a little "boot" was required to
+make the exchange satisfactorily, and then the result was
+communicated to the women. Neither of them was
+consulted in the slightest, but without any hesitancy
+they fell in with the agreement. The visitor rode off
+satisfied, accompanied by his new wife, while the wife
+who came as a visitor inaugurated her new relationship
+by shyly coming into her new husband's hogan with an
+olla of water, the necessary soap-root, and the whisk
+with which to wash and comb her liege's hair. And
+now, for three years, the two couples are known to have
+lived together in "amity and concord."</p>
+
+<p><span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span></p>
+
+<p>A few years ago it would perhaps have been safe to
+designate the Navahoes as the most wealthy Indians of
+the United States. Many of them were worth hundreds
+of dollars. They understood and practised the art
+of irrigation; they grew large crops of corn, squash,
+melons, beans, chili, and onions. Some had large and
+thriving bands of horses, which they traded with the
+Havasupais, Wallapais, Hopis, Paiutis, and other neighboring
+people. I have often met a band of six or eight
+Navaho traders with horses and blankets in the canyon
+of the Havasu, and they took away the well-dressed
+buckskins in exchange, for which these canyon people
+are noted. From the Paiutis, they obtained baskets
+and their <i>tusjehs</i>, or wicker-work, pinion gum-covered
+water-bottles.</p>
+
+<p>As for sheep and goats, there are few places in the
+United States where so many were to be found as on
+the Navaho reservation. Every family had its flock,
+as every woman was a blanket weaver; and one of the
+prettiest sights in the whole Painted Desert Region was
+to come upon a flock of these gentle, domestic creatures
+quietly pasturing, led or driven by the owner herself,
+or one of her children.</p>
+
+<p>But the last few years have made a great difference
+in their prosperity. Rains have been rare, water scarce,
+and pasture scant, and as a result their flocks are
+reduced to woeful proportions. Their nomadic habits
+render the improvement of their locations impossible,
+and their superstition in regard to the burning of a
+hogan in which any one has died compels frequent
+migrations.</p>
+
+<p>There is no doubt but that for the past three hundred
+years of historic time the Navahoes have been thieves,
+robbers, and murderers. The Hopis contend that all the<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span>
+sheep they had before the general distribution, earlier
+referred to, were stolen from them. This is probably
+true, but it is equally probable that had the Navahoes
+not stolen them the Utes would; and while this seems
+poor comfort, after facts showed that it was an exceedingly
+good thing that Navahoes rather than Utes became
+their possessors. For, once in their possession, the
+Navahoes became careful breeders (for aborigines) of
+sheep, and when marauding bands of Utes came into
+the country the warlike Navahoes drove them away,
+thus defending the sheep so that the Hopis could obtain
+the nucleus of a new flock later on.</p>
+
+<p>In the next chapter I present, a fairly full and accurate
+account of the art of blanket-weaving, for which the
+Navahoes are now so noted.</p>
+
+<p>As a rule the physical development of the Navahoes is
+sturdy and robust, as will be seen from the accompanying
+photographs. They average well, and with slight
+range on either side from a fair and normal development.
+There are few excessively strong, and equally few
+very weak people among them. The same may be said
+of their fatness and leanness, both extremes being rare.</p>
+
+<p>The men, as is common with all Indians, pluck out
+the hair on both lips and chin, though, occasionally,
+one will find a man who has allowed his moustache to
+grow. The hair on the head is seldom cut, and with
+both sexes is allowed to grow long. The men tie it
+in a knot behind, and wrap a high-colored "banda"
+around the forehead, thus confining the hair and adding
+considerably to their own picturesqueness.</p>
+
+<p>Being a prosperous people, they are generally contented
+looking, and wear that air of complacent self-satisfaction
+that is a sure sign of prosperity. It seems<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span>
+clearly to say: "We are a good people, a specially
+favored because specially deserving people, hence look
+upon us and understand our prosperity." There are
+no beggars among the better class of the Navahoes,
+and men as well as women are hard workers. As a
+nation they are decidedly producers. Mr. Cotton has
+large gangs of them working at grading, etc., on the Santa
+F&eacute; Railway, and they can be found helping white men
+in as many and as various occupations as the Chinese
+in California. The industry of the women is proverbial,
+for seldom will one be found idle, her greatest seeming
+pleasure being to have her hands constantly occupied.
+What with carding the wool, washing, dyeing, and spinning
+it, preparing the dyes (after collecting them) for
+coloring it, and then weaving the blankets for which
+they are famous, going out into the mountains to collect
+the wild seeds and roots of which they are fond,
+caring for the corn, tending the sheep and goats, preparing
+the daily food, and many other duties that they
+impose upon themselves, none can say they are not
+models of industry. Men, women, and children alike
+are fearless riders. The wealth of many a man is
+determined by his possessions of horses and sheep, and
+from earliest years the boys are required to attend to
+the bands of horses. In their semi-nomad life the
+women ride about with the men, and thus become
+skilled riders. They sit astride, mounting and
+dismounting as easily as the men, and riding wherever
+occasion demands.</p>
+
+<p>The saddles are made by the men, and are a modification
+of the big-horned Mexican variety. The tree is
+cut out with infinite patience and care, and is then
+covered with rawhide or bought leather, and adorned<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span>
+with rows of brass-headed nails. The girth, or cinch, is
+home woven, of wool, cotton, or horsehair, the former
+being preferred.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="leaving">
+<img class="border" style="margin-top: 1em;" src="images/image31a.jpg" width="450" height="364" alt="The Antelope Priests leaving their Kiva for the Snake Dance." />
+</a></div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;"><span class="smcap">The Antelope Priests leaving their Kiva
+for the Snake Dance.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="widow">
+<img class="border" style="margin-bottom: 1em;" src="images/image31b.jpg" width="450" height="356" alt="The Widow, Daughters, and Grandchildren of the Navaho Chief, Manuelito." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">The Widow, Daughters, and Grandchildren
+of the Navaho Chief, Manuelito.</span></p>
+
+<p>That the Navahoes are or were expert engineers, and
+could construct difficult trails, is evidenced by their
+trails into Chaca Canyon from the mesa above. Simpson
+thus describes what he saw in 1849: "A mile
+further, observing several Navahoes high above us,
+on the brink of the north wall, shouting and gesticulating
+as if they were very glad to see us, what was our
+astonishment when they commenced tripping down
+the almost sheer wall before them, as nimbly and
+dexterously as minuet dancers! Indeed, the force
+of gravity, and their descent upon a steep inclined
+plane, made such a kind of performance absolutely
+necessary to insure their equilibrium."</p>
+
+<p>They are a remarkably intelligent people, and their
+faces are, as a rule, pliant and expressive. There is
+none of the proverbial stolidness to be found among
+any except very few of the older men of the Navahoes.
+If you are unwelcome you will know it,&mdash;surly looks
+and words will ask your mission and bid you begone.
+On the other hand, if you are welcome, glad smiles will
+light up the faces of your friends, and you will hear
+sweet words uttered by melodious and tuneful voices.
+It is seldom that your courteous advances will be
+repelled, though they are very ready to resent unwelcome
+intrusions. I have often sat for hours in the
+hogans of entire strangers, and the conversation of
+men and women was general and punctuated with
+laughter and smiles, showing that they know how to
+make and appreciate jokes.</p>
+
+<p><span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span></p>
+
+<p>The Navahoes play a game common in the Southwest,
+which they call nanzosh. It is a simple game,
+yet they seem to get endless fun and amusement from
+it, often gambling large sums upon their favorite
+players, for, while it looks and is simple, it is not easy
+to play so as to win. It requires great skill and accurate
+throwing. The implements are two long poles and
+a small hoop. The poles are generally of alder and in
+two pieces, a fathom long, and a long, many-tailed string
+called the turkey-claw is fastened to the end of each.
+Two players only are needed. One throws the hoop.
+Both follow, and when they think the hoop is about to
+fall, they throw their respective poles so that the hoop,
+in its fall, will rest upon those portions of their poles
+that give the highest counts.</p>
+
+<p>Catlin describes a similar game played by the Mandans,
+though their pole is a single piece of wood, as is
+that of the Mohaves and Yumas, both of whom have the
+same game.</p>
+
+<p>The taboo is in existence in all its force among the
+Navahoes. The most singular of these is that which forbids
+a man ever to look upon the face of his mother-in-law.
+Among civilized people it is a standard subject
+for rude jesting, this relationship of the mother-in-law,
+but with the Navahoes, the white man's jest is a subject
+of great earnestness. Each believes that serious
+consequences will follow if they see each other; hence, as
+it is the custom for a man to live with his wife's people,
+constant dodging is required, and the cries of warning,
+given by one or another of the family to son or mother-in-law,
+are often heard. I was once photographing the
+family of Manuelito, the last great war-chief of the
+Navahoes. The widow of the chief, her two daughters,
+their husbands and children, made up the group.<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span>
+But there was no getting of them together. I would
+photograph the mother with her daughters and grandchildren,
+but as soon as I called for the daughters'
+husbands, the mother "slid" out of sight, and when I
+wished for her return, the men disappeared.</p>
+
+<p>Then, too, a Navaho will never touch fish, much less
+eat it. According to one of the shamans, the reason for
+this is, that some of their ancestors were once turned
+into fish in the San Juan River, and, were they to eat
+fish, they might thus become cannibals, and eat descendants
+of their own ancestors. As neither Matthews nor
+Stephen refers to this cause of the taboo, I merely give
+it for what it may be worth. The former tells of a white
+woman, who, in a spirit of mischief, threw a pan of water
+in which fish had been soaked over a young Navaho.
+He changed his clothes and bathed himself carefully, in
+order that no taint of the tabooed fish might remain
+upon him. I have had a great deal of fun by innocently
+offering candy in the form of fish to Navahoes. As
+they are fond of candy, it was a strong proof of the
+power of the taboo that they invariably refused to
+touch it.</p>
+
+<p>Superstition naturally forms a large part of the Navaho's
+thought. He believes in charms, amulets, fetishes,
+witchcraft, taboos, magic, and all the wondrous things
+he can conceive. His name for a personal fetish is <i>Bizha</i>,
+"his treasure, something he especially values; hence
+his charm, his amulet, his personal fetish, his magic
+weapon, something that one carries to mysteriously
+protect himself."</p>
+
+<p>The talisman or amulet for the gambler is a piece of
+fine turquoise, because Noholipi, a gambling god, who
+appears in their Origin Legend, was made successful<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span>
+always with a large piece of this precious stone.</p>
+
+<p>There are quite a number of medicine-men, or
+shamans, among the Navahoes, some good, others bad.
+It has been my privilege to know several who are men
+of dignity and character.</p>
+
+<p>Dr. Matthews, in writing of them, thus strongly expresses
+himself: "There are, among the Navahoes, charlatans
+and cheats who treat disease; men who pretend
+to suck disease out of the patient, and then draw from
+their own mouths pebbles, pieces of charcoal, or bodies
+of insects, claiming that these are the disease which
+they have extracted. But the priests of the great rites
+are not to be classed with such. All of these with
+whom the writer is acquainted are above such trickery.
+They perform their ceremonies in the firm conviction
+that they are invoking divine aid, and their calling
+lends dignity to their character." Of Hatali Natloi,
+the smiling chanter, he says: "He would be considered
+a man of high character in any community. He is
+dignified, courteous, kind, honest, truthful, and self-respecting."</p>
+
+<p>This is the universal testimony of all who know this
+class of men with reasonable intimacy. Though the
+white man may believe the performances of a shaman
+ridiculous or superstitious, that need not interfere with
+his respect and esteem.</p>
+
+<p>To understand this subject aright, one must clearly
+apprehend the Indian meaning of the terms "medicine,"
+and "medicine-men." Oftentimes the latter are
+called priests, sometimes thaumaturgists, oftener shamans,
+and, of course, by all unknowing white men are
+unhesitatingly denounced as frauds and humbugs. Now
+to the Indian all things that work injury to him are<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span>
+bad medicine. If you write his name (or any scrawl
+he cannot understand) on a piece of paper and look at
+it solemnly and then at him, at the same time shaking
+your head, you can persuade him into the belief that it
+is "bad medicine." Owen Wister recently wrote in one
+of the popular magazines an interesting story, the
+whole plot of which was based upon his knowledge of
+this fact.</p>
+
+<p>With the Navaho it is "bad medicine" to touch an
+achindee hogan (or house). When a person dies within
+a house, the rafters are tumbled over the body, and the
+whole set on fire. After that it would be exceeding
+"bad medicine" for a Navaho to go near the spot, or
+touch a piece of wood belonging to that hogan; for the
+spirit (the achindee) is supposed to remain in the
+locality, and he resents any undue intrusion into his
+domain. Before I was aware of the custom and feeling,
+I camped near an abandoned and partially burned
+hogan. When I sent my Navaho man to it for wood
+for a fire, he went half a mile away into the mountain
+and stayed there. I was unable to understand his feeling,
+but later I learned that except under the pangs of
+direst hunger, he would never have touched a morsel
+of food prepared over a fire in which wood from the
+achindee hogan had been used.</p>
+
+<p>Medicine-men are often used as instruments for the
+working of private revenge. Cowards are to be found
+among Indians as among white men. Among white
+men these despicable wretches attack their foes through
+the columns of newspapers or in the pages of magazines,
+while among the former they call in the services of a
+medicine-man. This hired charlatan then either directly
+or by proxy works upon the fears of the man he is hired<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span>
+to injure. Sometimes he actually poisons or otherwise
+harms him under pretence of protecting him. But the
+Indian is dreadfully superstitious, and to work upon his
+mind is easy, and he soon imagines himself to be sick.</p>
+
+<p>For the cure of disease the better class of Navaho
+shamans have a system of chanting, praying, dancing,
+bathing, sweating, etc., that Dr. Matthews has fully described
+in the United States Bureau of Ethnology
+reports. The complexity of these ceremonies cannot
+be comprehended or conceived by those whose knowledge
+of the Indian is superficial and casual.</p>
+
+<p>If, however, a shaman makes himself unpopular, or
+fails to cure in several successive cases, or earns the
+enmity of a treacherous shaman foe, he is liable to be
+accused of witchcraft, and if a sufficient number of the
+people can be made to believe the charge he is speedily
+done away with. One of the shamans made famous by
+Dr. Matthews was recently killed on account of his
+harsh and tyrannical manner. He was accused of
+witchcraft and shot. Hence it will be seen that the
+Navaho is not yet perfect&mdash;any more than his white
+brother. No, indeed!</p>
+
+<p>There are other points in which he is similar to his
+brother of the white skin. Some years ago I journeyed
+in a wagon with an old Arizona pioneer, Franklin French,
+from Winslow, on the line of the Santa F&eacute;, through the
+Hopi country, the Mormon town of Tuba City, past the
+Navaho settlements of Willow Springs, Echo Reef, etc.,
+to Lee's Ferry of the Colorado River.</p>
+
+<p>Beyond Willow Springs we camped one night, and I
+went to a Navaho hogan to purchase corn and vegetables
+for ourselves, and feed for the horses. Everything was
+six prices too high, but the Navahoes knew I was in<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span>
+need of their articles and raised the prices accordingly.
+It is not only the white man that understands the principle
+of "cornering the market." We compromised,
+however, and, after a hearty supper and a chat around
+the camp-fire, I rolled myself up in my blankets ready
+to sleep until called for breakfast in the morning.</p>
+
+<p>But what a babel of confusing and distressing sounds
+it was that awakened me! Surely we must be beset by
+a band of marauding Navahoes, bent on murdering us!
+No; it was only a wordy fight between my driver and
+three Navaho women, who had come to demand compensation
+for depredations committed in their corn-field
+by our horses. Hobbled, and turned loose, they had
+discovered somehow, during the night, that on Echo
+Reef were corn and other good fodder to be had in the
+place of the scant feed offered below; so, following their
+noses, they had wandered into corn-fields and melon-patches
+to their own delectation, but the manifest injury
+of the crops. What was to be done about it? French
+was advising that the Navahoes imitate the example of
+the Hopis and cut off a portion of the ear of each offending
+animal, but the women angrily laughed him to scorn
+and vociferously demanded <i>cinquo pesos</i> for the damage.
+These were not forthcoming, but I urged the squaws on,
+telling them to insist that the hoary-headed old miser
+pay them their just demands, and informing them, in
+purest English, of the opinions French had expressed
+regarding them, as a people, the night before. The
+aborigines didn't quite know what to make out of my
+fluent verbosity, and French at last impatiently turned
+to me and told me there'd be a "pretty general monkey
+and parrot time started here pretty quick, if I didn't let
+up, and that'll be follered by a pretty tall foot-race<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span>
+between us two, in which you'll be 'way off in the lead."
+So we compromised with our dusky visitors by inviting
+them to eat up the remnants of our breakfast, and
+then carry away a little coffee and sugar. The only
+thing I am now afraid of is that, at the next visit I make
+them, they will privately and stealthily, under the cover
+of night, lead our steeds into the forbidden fields, and
+encourage them in their thefts, in order that they may
+enjoy another "compromise."</p>
+
+<p>Primitive peoples at an early date felt the desire for
+personal adornment. With the Navaho this found
+expression in painting the body with various colored
+ochres or clays, in fashioning garments out of
+the skins of animals, in wearing head-dresses and
+other fantastic ornaments made from feathers, and in
+necklaces, bracelets, anklets, and wristlets made of
+small flint arrowpoints, or of the dried seeds of
+juniper, pinion, and other plants, or of bones. Later
+they secured beads of shell, turquoise, and coral by
+barter.</p>
+
+<p>But nearly all this primitive decoration received a
+rude shock of displacement when the Mexican colonist
+came upon the scene, with his iron, copper, and silver
+adornments glittering in the sunlight. From coveting,
+the Navaho took to possessing by fair means or foul.
+He would barter his skins or other native possessions
+for the precious metals, using brass and copper for the
+making of ornaments, and iron for tipping his arrows.
+Silver, however, has never lost its charm for him. The
+Mexican vaquero, trapped out in the glittering metal,
+has ever been his ideal of personal adornment, and he
+retains it to this day. Silver is the only coin they care
+to accept, though the better educated now know the<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span>
+superior value of gold.</p>
+
+<p>There are some clever, skilful silversmiths among
+them&mdash;peshlikais, as they call themselves. In crucibles
+of their own manufacture they melt the precious
+metal, using a crude and primitive blast furnace, with
+charcoal as fuel, and the molten silver is then poured
+into moulds which they have shaped out of sandstone
+or other rock. They understand the art of uniting two
+pieces of metal together, for many of their ornaments
+are hollow and globular, originally made in two parts
+and then joined. Scarcely a man or woman of any
+standing in the tribe does not possess a home-manufactured
+necklace of silver beads or articles of some design,&mdash;a
+finger ring or two, one or more bracelets, and
+sometimes a pair of ear pendants. Above all they covet
+the belt with large silver disks. Each of these disks
+is made of two or more silver dollars, melted and run
+into a flat mould. This thick sheet is then hammered
+out to the required size and shape, which is either oval
+or circular, and chased with small tools. The border
+is generally filleted and the edges scalloped. When
+finished each disk has a value of twice its original cost
+in coin silver. Sometimes a belt will contain eight or
+nine disks and a buckle, which cannot be bought for less
+than thirty-six to forty dollars. This, too, is actual cost
+price. If the Navaho doesn't care to part with it, an
+extra five or ten dollars, or even more, is required to
+induce him to let it go.</p>
+
+<p>In addition to these objects of personal adornment,
+many of the more wealthy have silver bridles. The
+bridle itself is made of leather or woven horsehair, and
+then the silver strips and bars, artistically chased and
+decorated, are placed and fastened on the headstall.<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span>
+Silver buttons of pretty and tasty design are commonly
+used on gaiters and moccasins. These are made
+from beaten coins, twenty-five and fifty-cent pieces, and
+the obverse side is often found in its original state as
+stamped in the United States or Mexican mint.</p>
+
+<p>The bracelets are of various designs, sometimes
+simple round circlets; other times the silver is triangular,
+but the most common shape is a flat band, on the
+outer side of which chasings and gravings are made.
+These bracelets are made so that they can be slipped
+sideways over the wrist. These and all the other articles
+mentioned are worn equally by women and men.</p>
+
+<p>The finger rings are often adorned with a rude setting
+of turquoise or garnet. The former is found in various
+parts of New Mexico, and on their reservation they dig
+garnets, spinel rubies, jacinths, peridots, opals, smoky
+topaz, and crystal spar in large quantities. From the
+Petrified Forest they obtain jasper, carnelian, chalcedony,
+agate, and amethyst. All these objects are rudely
+polished and shaped, and used on rings, ear pendants,
+or necklaces.</p>
+
+<p>It has been stated that the Navaho is exceedingly
+superstitious about making or allowing to be made any
+representation of a snake, and that on one occasion a
+silversmith who offended by beginning to make a bracelet
+of rattlesnake design was cruelly beaten, his
+workshop demolished, and the hated emblem destroyed.
+This may be true, but I have ridden all over the Navaho
+reservation wearing both a rattlesnake ring and bracelet,
+and have had several made for me, on different parts
+of the reservation, by different peshlikais. I am now
+wearing a ring of rattlesnake design made by a Navah
+silversmith and given to me with this thought as<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span>
+explained to me by the donor: "The snake watches and
+guards for us our springs and water-courses. Water
+is the most precious thing we possess in the desert. I
+make for you this ring in the form of a snake, that the
+power that guards our most precious thing may always
+guard you."</p>
+
+<div class="figcenter"><a id="leve"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image32l.jpg" width="272" height="343" alt="Wife of Leve Leve, Wallapai Chief." />
+    <p class="center"><span class="smcap">Wife of Leve Leve, Wallapai Chief.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="march"></a>
+    <img class="border" src="images/image32r.jpg" width="272" height="341" alt="The March of the Antelope Priests, Oraibi, 1902." />
+    <p class="center"><span class="smcap">The March of the Antelope Priests, Oraibi, 1902.</span></p>
+  </div>
+</div>
+
+<p>I wore this ring when unfortunately I was bitten by
+a rattlesnake at Ph&#339;nix, in February, 1902; but as I
+speedily recovered, I am satisfied that my Navaho friend
+will insist that it was the ring and its virtues that kept
+me from sudden death, and that hastened my complete
+recovery.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p>
+
+<p>A most interesting settlement of Navahoes is that of
+To-hatch-i, or Little Water, some forty miles northwest
+of Gallup, New Mexico. Here I was invited by Mrs.
+E. H. De Vore, the teacher of the government school.
+The drive is over an interesting country, part of
+which is covered by junipers and cedars, and where the
+road winds around strangely and fantastically sculptured
+rocks as it reaches the great Navaho plateau.</p>
+
+<p>The major portion of the Navahoes were kind and
+hospitable and greeted me cordially. The day after my
+arrival I was talking with Hosteen Da-&auml;-zhy about the
+other Indian tribes I had visited, when suddenly the
+thought came to me which I immediately expressed:
+"When I go to my friends the Hopis and Acomas and
+Zunis they always know I am weary and tired with my<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span>
+long journey across the sandy desert, and they have
+their women prepare a bowl of "tal-a-wush" and cool
+and refresh me by shampooing my head." Talawush
+is the Navaho for the root of the amole (soap-root),
+which, macerated and then beaten up and down in a bowl
+of water, produces a delicious lather, which, for a shampoo,
+has no equal.</p>
+
+<p>In a moment, as though grieved by his thoughtlessness
+and want of hospitality, Da-&auml;-zhy called to his
+oldest daughter, and bade her prepare some talawush
+to give me a shampoo. The woman muttered some
+protest,&mdash;"it was enough to wash her own husband's
+head without having to wash mine,"&mdash;but her father
+sternly rebuked her for her want of courtesy to the
+stranger. In a short time the preparations were all
+made. I sent to Mrs. De Vore and borrowed a couple
+of towels, and then in the shade outside knelt down with
+my head over a large bowl full of the refreshing suds.
+Very gently at first, and afterwards more vigorously,
+the good woman lathered my head&mdash;and oh, how cooling
+and soothing it was!&mdash;while her sister and the interpreter
+stood by and laughed. Then Hosteen himself
+came and laughed at the droll remarks of his daughter.
+This general laughter called others, and by and by
+Mrs. De Vore and her sister could not resist the temptation
+to come and see what all the fun was about. Just
+as they sat down, close by, my gentle manipulator was
+saying: "Navaho men have hair only on the top of their
+heads, but you have hair also on the bottom [my beard].
+Shall I also put talawush on the bottom hair as well as
+the top?" Laughingly I bade her put it everywhere
+she liked, and just as my mouth was at its widest she
+brought up a handful of suds and filled it full. Of<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span>
+course I half choked, and this only made the laugh
+greater than ever, for, with the greatest coolness and
+sly nonchalance she exclaimed: "It is a good thing
+that you got a mouthful. White men need to have
+their mouths washed out pretty often!"</p>
+
+<p>And what a delightful sensation the whole operation
+gave one! It was refreshing beyond description, and,
+for days after, my hair was as silky and soft as that of
+a child.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span></p>
+
+
+
+
+<h2><a name="ChX." id="ChX."></a>CHAPTER X<br />
+<small>THE NAVAHO AS A BLANKET WEAVER</small><a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></h2>
+
+
+<p><span class="dropcap">W</span><span class="smcap">hen</span> the Spaniard came into Arizona and New
+Mexico three hundred and fifty years ago, he
+found the art of weaving in a well-advanced stage
+among the domestic and sedentary Pueblo Indians, and
+the wild and nomad Navahoes. The cotton of these
+blankets was grown by these Arizona Indians from
+time immemorial, and they also used the tough fibres
+of the yucca, and agave leaves, and the hairs of various
+wild animals, either separately or with cotton. Their
+processes of weaving were exactly the same then as
+they are to-day, there being but slight differences
+between the methods followed before the advent of the
+whites and after. Hence, in a study of Indian blanketry,
+as it is made even to-day, we are approximating nearly
+to the pure aboriginal methods of pre-Columbian times.</p>
+
+<p>Arch&aelig;ologists and ethnologists generally presume
+that the art of weaving on the loom was learned by the
+Navahoes from their Pueblo neighbors. All the facts
+in the case seem to bear out this supposition. Yet, as
+is well known, the Navahoes are a part of the great
+Athabascan family, which has scattered, by separate
+migrations, from Alaska into California, Arizona, and
+New Mexico. Many of the Alaskans are good weavers,
+and according to Navaho traditions, their ancestors,<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span>
+when they came into the country, wore blankets that
+were made of cedar bark and of yucca fibre. Even in
+the Alaska (Thlinket) blankets, made to-day of the
+wool of the white mountain-goat, cedar bark is twisted
+in with the wool of the warp. Why, then, should not
+the Navaho woman have brought the art of weaving,
+possibly in a very primitive condition, from her original
+Alaskan home? That her art, however, has been improved
+by contact with the pueblo Hopi, and other
+Indians, there can be no question, and, if she had a
+crude loom, it was speedily replaced by the one so long
+used by the Pueblo. Where the Pueblo weaver gained
+her loom we do not know, whether from the tribes of
+the South, or by her own invention. But in all practical
+ways the primitive loom was as complete and perfect
+at the Spanish conquest as it is to-day.</p>
+
+<p>Any loom, to be complete, must possess certain
+qualifications. As Professor Mason has well said: "In
+any style of mechanical weaving, however simple or
+complex, even in darning, the following operations are
+performed: First, raising and lowering alternately
+different sets of warp filaments to form the 'sheds';
+second, throwing the shuttle, or performing some operation
+that amounts to the same thing; third, after inserting
+the weft thread, driving it home, and adjusting it by
+means of the batten,&mdash;be it the needle, the finger, the
+shuttle, or a separate device."</p>
+
+<p>The frame is made of four cottonwood or cedar poles
+cut from the trees that line the nearest stream or grow
+in the mountain forests. Two of these are forked for
+uprights, and the cross beams are lashed to them above
+and below. Sometimes the lower beam is dispensed
+with, and wooden pegs driven into the earth are used<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span>
+instead. The frame ready, the warp is arranged on
+beams, which are lashed to the top and bottom of the
+frame by means of a rawhide or horsehair riata (our
+Western word "lariat" is merely a corruption of <i>la riata</i>).
+Thus the warp is made tight and is ready for the nimble
+fingers of the weaver. Her shuttles are pieces of
+smooth, round stick upon the ends of which she has
+wound her yarn, or even the small balls of yarn are
+made to serve this purpose. By her side is a rude
+wooden comb with which she strikes a few stitches into
+place, but when she wishes to wedge the yarn of a
+complete row&mdash;from side to side&mdash;of weaving, she
+uses for the purpose a flat, broad stick, one edge of
+which is sharpened almost to knife-like keenness. This
+is the "batten." With the design in her brain her busy
+and skilful fingers produce the pattern as she desires it,
+there being no sketch from which she may copy. In
+weaving a blanket of intricate pattern and many colors
+the weaver finds it easier to open the few warp threads
+needed with her fingers and then thrust between them
+the small balls of yarn, rather than bother with a shuttle,
+no matter how simple.</p>
+
+<p>But before blankets can be made the wool must be
+cut from the backs of the sheep, cleaned, carded, spun,
+and dyed. It is one of the interesting sights of the
+Southwest region to see a flock of sheep and goats
+running together, watched over, perhaps, by a lad of
+ten or a dozen years, or by a woman who is ultimately
+to weave the fleeces they carry into substantial blankets.
+After the fleece has been removed from the sheep the
+Navaho woman proceeds to wash it. Then it is combed
+with hand cards&mdash;small flat implements in which wire
+teeth are placed&mdash;purchased from the traders. (These<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span>
+and the shears are the only modern implements used.)
+The dyeing is sometimes done before spinning, generally,
+however, after. The spindle used is of the simplest
+character&mdash;merely a slender stick thrust through a
+circular disk of wood. In spite of the fact that the
+Navahoes have seen the spinning-wheel in use by the
+Mexicans and the Mormons, who, at Tuba City, live
+practically as their neighbors, they have never cared
+either to make or steal them. Their conservatism preserves
+the ancient, slow and laborious method. Holding
+the spindle in the right hand, the point of the short
+end below the balancing disk resting on the ground,
+and the long end on her knee, the spinner attaches the
+end of her staple close to the disk, and then gives the
+spindle a rapid twirl. As it revolves she holds the yarn
+out so that it twists. As it tightens sufficiently she
+allows it to wrap on to the spindle, and repeats the
+operation until the spindle is full. The spinning is done
+loosely or tightly according to the fineness of weave
+required in the blanket. There are practically four
+grades of blankets made from native wool, and it must
+be prepared suitably for each grade. The coarsest is,
+of course, the easiest spun. This is to make the common
+blankets. These seldom have any other color
+than the native gray, white, brown, and black, though
+occasionally streaks of red or some other color will be
+introduced. The yarn for these is coarse and fuzzy,
+and nearly a quarter of an inch in diameter. The next
+grade is the extra common. The yarn for this must
+be a little finer, say twenty-five per cent. finer, and is
+generally in a variety of colors. The third grade is the
+half fancy, and this is closer woven yarn, and the colors
+are a prominent feature of the completed blankets.<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span>
+These half-fancy blankets are those generally offered for
+sale as the "genuine" Navaho material, etc., and, were
+the dyes used of native origin, this designation would
+be correct. Unfortunately, in by far the greater number
+of them, aniline dyes are used, and this, by the wise
+purchaser, is regarded as a misfortune. The next grade
+is the native wool fancy. These are comparatively
+rare blankets, as the yarn must be woven very tightly,
+and the weaving also done with great care. The highest
+grade that one will ordinary come in contact with
+is the Germantown. This style of blanket is made
+entirely of purchased Germantown yarn, which has
+almost superseded the native wool fancy, as, to the
+ordinary purchaser, a Germantown yarn blanket looks
+so much better than one made from its Navaho counterpart.
+The yarn is of brighter colors&mdash;necessarily so,
+owing to the wonderful chromatic gamut offered by
+the aniline dyes; it is spun more evenly (not necessarily
+more strongly, and, indeed, as a matter of fact, is far
+less strong), and (to the Indian) is much less trouble
+to procure. Then, too, when woven, owing to its good
+looks, it sells for more than the native wool fancy, upon
+which so much more work has had to be put. Hence
+Madam Navaho, being no fool, prefers to make what
+the people ask for, and "Germantowns" are turned out
+<i>ad libitum</i>.</p>
+
+<p>But, to the knowing, there is still a higher grade of
+blanket. This is not, as one expert (<i>sic</i>) would have
+it, an attempted copying of ancient blankets, but a continuation
+of an art which he declares to be lost. There
+are several old weavers who preserve in themselves all
+the old and good of the best days of blanket weaving.
+They use native dyes, native wool,&mdash;with bayeta when<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span>
+they can get it,&mdash;and they spin their wool to a tension
+that makes it as durable as fine steel. They weave
+with care, and after the old fashions, following the
+ancient shapes and designs, and produce blankets that
+are as good as any that were ever made in the palmiest
+days of the art. Such blankets take long in weaving,
+and are both rare and expensive. I have just had one
+of these fine blankets made (January, 1903), and in
+every sense of the word it is equal to any old blanket I
+ever saw.</p>
+
+<p>The common blankets and the extra common are
+sold by the pound, the price, of course, varying, and of
+late years steadily increasing. Half-fancy blankets are
+generally sold by the piece, and vary in price according
+to the harmony of the colors, the fineness of the weave,
+and the striking characteristics of the design. This is
+also true of native wool fancy, the price being determined
+by the Indian according to her notions of the length
+of the purchaser's purse. On the other hand, Germantown
+yarn having a fixed purchasable price, the blankets
+made from it are to be bought by the pound.</p>
+
+<p>These remarks, necessarily, refer to the original purchases
+from the Indian. There are no general rules of
+purchase price followed by traders, dealers, or retail
+salesmen.</p>
+
+<p>In the original colors, as I have already shown, there
+are white, brown, gray, and black, the last rather a
+grayish-black, or, better still, as Matthews describes it,
+rusty. He also says: "They still employ to a great
+extent their native dyes of yellow, reddish, and black.
+There is good evidence that they formerly had a blue
+dye; but indigo, originally introduced, I think, by the
+Mexicans, has susperseded this. If they, in former<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span>
+days, had a native blue and a native yellow, they must
+also, of course, have had a green, and they now make
+green of their native yellow and indigo, the latter being
+the only imported dye-stuff I have ever seen in use
+among them.... The brilliant red figures in their finer
+blankets were, a few years ago, made entirely of bayeta,
+and this material is still (1881) largely used. Bayeta
+is a bright scarlet cloth with a long nap, much finer in
+appearance than the scarlet strouding which forms
+such an important article in the Indian trade of the
+North."</p>
+
+<p>This bayeta or baize was unravelled, and the Indian
+often retwisted the warp to make it firmer than originally,
+and then rewove it into his incomparable blankets.</p>
+
+<p>From information mainly gained by Mr. G. H. Pepper,
+of the American Museum of Natural History, during
+his three years' sojourn with the Navahoes as head of
+the Hyde Exploring Expedition, I present the following
+accounts of their native dyes. From the earliest
+days the Navahoes have been expert dyers, their colors
+being black, brick-red, russet, blue, yellow, and a
+greenish-yellow akin to the shade known as old gold. To
+make the black dye three ingredients are used; viz.,
+yellow ochre, pinion gum, and the leaves and twigs of
+the aromatic sumac (<i>Rhus aromatica</i>). The ochre is
+pulverized and roasted until it becomes a light brown,
+when it is removed from the fire and mixed with an
+equal amount of pinion gum. This mixture is then
+placed on the fire, and as the roasting continues it first
+becomes mushy, then drier and darker, until nothing
+but a fine black powder is left. In the meantime the
+sumac leaves and twigs are being boiled, five or six
+hours being required to fully extract the juices. When<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span>
+both are somewhat cooled they are mixed, and almost
+immediately a rich bluish-black fluid is formed.</p>
+
+<p>For yellow dye the tops of a flowering weed (<i>Bigelovia
+graveolens</i>) are boiled for several hours until
+the liquid assumes a deep yellow color. As soon as
+the dyer deems the extraction of the color juices nearly
+complete, she takes some native alum (<i>almogen</i>) and
+heats it over the fire, and, when it becomes pasty,
+gradually adds it to the boiling decoction, which slowly
+becomes of the required yellow color.</p>
+
+<p>The brick-red dye is extracted from the bark and
+roots of the sumac, and ground black alder bark, with
+the ashes of the juniper as a mordant. She now immerses
+the wool and allows it to remain in the dye
+from half an hour to an hour.</p>
+
+<p>Whence come the designs incorporated by these
+simple weavers into their blankets, sashes, and dresses?
+In this, as in basketry and pottery, the answer is found
+in nature. Indeed, many of their textile designs suggest
+a derivation from basketry ornamentation (which
+originally came from nature), "as the angular, curveless
+figures of interlaying plaits predominate, and the principal
+subjects are the same&mdash;conventional devices
+representing clouds, stars, lightning, the rainbow, and
+emblems of the deities. But these simple forms are
+produced in endless combination and often in brilliant,
+kaleidoscopic grouping, presenting broad effects of
+scarlet and black, of green, yellow, and blue upon
+scarlet, and wide ranges of color skilfully blended upon
+a ground of white. The centre of the fabric is frequently
+occupied with tessellated or lozenge patterns
+of multi-colored sides, or divided into panels of
+contrasting colors in which different designs appear; some<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span>
+display symmetric zigzags, converging and spreading
+throughout their length; in others, bands of high color
+are defined by zones of neutral tints, or parted by
+thin, bright lines into a checkered mosaic, and in many
+only the most subdued shades appear. Fine effects are
+obtained by using a soft, gray wool in its natural state,
+to form the body of the fabric in solid color, upon
+which figures in orange and scarlet are introduced; also
+in those woven in narrow stripes of black and deep
+blue, having the borders relieved in bright tinted
+meanders along the sides and ends, or with a central
+colored figure in the dark body, with the design
+repeated in a diagonal panel at each corner.</p>
+
+<p>"The greatest charm, however, of these primitive
+fabrics, is the unrestrained freedom shown by the
+weaver in her treatment of primitive conventions. To
+the checkered emblem of the rainbow she adds sweeping
+rays of color, typifying sunbeams; below the many-angled
+cloud group, she inserts random pencil lines of
+rain; or she softens the rigid meander, signifying lightning,
+with graceful interlacing, and shaded tints. Not
+confining herself alone to these traditional devices, she
+invents her own methods to introduce curious, realistic
+figures of common objects,&mdash;her grass brush, wooden
+weaving fork, a stalk of corn, a bow, an arrow, or a
+plume of feathers from a dancer's mask. Thus, although
+the same characteristic styles of weaving and
+decoration are general, yet none of the larger designs
+are ever reproduced with mechanical exactness; each
+fabric carries some distinct variation, some suggestion
+of the occasion of its making, woven into form as the
+fancy arose."</p>
+
+<p><span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span></p>
+
+<p>I have thus quoted from an unpublished manuscript
+of one of the greatest Navaho authorities of the United
+States&mdash;Mr. A. M. Stephen&mdash;in order to confirm my
+own oft-repeated and sometimes challenged statements
+that the Navaho weaver finds in nature her designs, and
+that in most of her better blankets there is woven "some
+suggestion of the occasion of its making."</p>
+
+<p>This imitative faculty is, <i>par excellence</i>, the controlling
+force in aboriginal decoration so far as I know the
+Amerind of the Southwest.</p>
+
+<p>With many of the younger women, submission to the
+imitative faculty in weaving is becoming an injury instead
+of a blessing. Instead of looking to nature for
+their models, or finding pleasure in the religious symbolism
+of the older weavers, they have sunk into a lazy,
+apathetic disregard, and they slavishly and carelessly
+imitate the work of their elders. This is growingly
+true, I am sorry to say, with both basket makers and
+blanket weavers. On my recent trips I have come in
+contact with many fair specimens, both in basketry and
+blanketry, and when I have asked for an explanation of
+the design the reply has been: "Me no sabe! I make
+'em all same old basket, or all same old Navaho blanket."
+Here is perversion of the true imitative faculty which
+sought its pure and original inspiration from nature.</p>
+
+<p>It will not be out of place here to correct a few general
+misapprehensions in regard to the older and more valuable
+Navaho blankets. These erroneous ideas are
+partly the result of the misstatements of an individual
+who sought thereby to enhance the value of his own
+collection.</p>
+
+<p>It is true that good bayeta blankets are comparatively
+rare, but they are far more common than he would have
+his readers believe. The word "bayeta" is nothing but<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span>
+the simple Spanish for the English baize, and is spelled
+bayeta, and not "balleta" or "vayeta." It is a bright
+red baize with a long nap, made especially in England
+for Spanish trade (not Turkish, as this "expert" claims),
+and by the Spanish and Mexicans sold to the Indians.
+Up to as late as 1893 bayeta blankets were being made
+plentifully. Since then comparatively few have been
+made. The bayeta was a regular article of commerce,
+and could be purchased at any good wholesale house in
+New York. It was generally sold by the rod, and not by
+the pound. The duty now is so high that its importation
+is practically prohibited, it being, I believe, about sixty
+per cent. And yet I am personally acquainted with
+several weavers who will imitate perfectly, in bayeta, any
+blanket ever woven, and that the native dyes for other
+colors will be used. We are told that an Indian woman
+will not take the time to weave blankets such as were
+made in the olden time. I have several that took nine,
+twelve, and thirteen months to make, and if the pay is
+good enough any weaver will work on a blanket a year,
+or even two years, if necessary. The length of time
+makes no difference, as several traders in Indian blankets
+can vouch. Indeed, it would be quite possible to obtain
+the perfect reproduction of any blanket in existence,
+which would be satisfactory to any board of genuine
+experts, the only differences between the new and the
+ancient blankets being those inseparable from newness
+and age.</p>
+
+<p>While bayeta blankets are not common by any means,
+they aggregate many scores in the mass, and are to be
+found in many collections, both East and West. It is
+a difficult matter to even suggest in a photograph or an
+engraving any idea of the beauty and charm of one of<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span>
+these old Navaho blankets.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="hogan">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image33a.jpg" width="450" height="359" alt="An aged Navaho and her Hogan." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">An Aged Navaho and her Hogan.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="family">
+<img class="border" style="margin-bottom: 1em;" src="images/image33b.jpg" width="450" height="356" alt="Navaho Family and Hogan in the Painted Desert." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Navaho Family and Hogan in the Painted
+Desert.</span></p>
+
+<p>It will be observed that I have written as if the major
+portion of the weaving of Navaho blankets was done
+by the women. Dr. Matthews, however, writing in or
+before 1881, says that "there are ... a few men who
+practise the textile art, and among them are to be found
+the best artisans of the tribe." Of these men but one
+or two are now alive, if any, and I have seen one only
+who still does the weaving.</p>
+
+<p>In late years a few Navaho weavers have invented
+a method of weaving a blanket both sides of which are
+different. The Salish stock of Indians make baskets
+the designs of which on the inside are different from
+those on the outside, but this is done by a simple process
+of imbrication, easy to understand, which affords
+no key to a solution of the double-faced Navaho blanket.
+I have purchased two or three such blankets, but as yet
+have not found a weaver who would show me the process
+of weaving. Dr. Matthews thinks this new invention
+cannot date farther back than 1893, as prior to that
+time Mr. Thomas V. Keam, the oldest trader with the
+Navahoes, had never seen one. Yet one collector declares
+he had one as far back as fifteen years ago.</p>
+
+<p>In addition to the products of the vertical loom the
+Navaho and also the Pueblo women weave a variety of
+smaller articles of wear, all of which are remarkable for
+their strength and durability as well as for their striking
+designs.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span></p>
+
+
+
+
+<h2><a name="ChXI." id="ChXI."></a>CHAPTER XI<br />
+<small>THE WALLAPAIS</small></h2>
+
+
+<p><span class="dropcap">I</span><span class="smcap">t</span> is hard to conceive of a people, numbering nearly
+a thousand souls, lodged within the borders of the
+United States, of whom nothing has been written. The
+only references to the Wallapais are to be found in
+the casual remarks of travellers or soldiers, and later, the
+agent's reports to the Commissioner of Indian Affairs.
+Perhaps the earliest reference to them is in Padre Garc&eacute;s'
+Diary, where, in describing the Mohaves, he says the
+Wallapais (spelling the name Jaguallapais) are their
+enemies on the east. Then, on leaving the Mohaves
+and journeying east, he himself reaches the tribe in the
+neighborhood of where the town of Kingman now
+stands. Six miles northwest of Kingman are located
+Beale's Springs, which pour forth the best supply of
+water in the whole region; hence it was natural that the
+Wallapais should have established their homes near it.
+In the Wallapai Origin Legend the story of their dispersion
+to this region is told. The Wallapai Mountains are
+close by, a few miles to the southeast, and from the
+pines of these mountains they get their name; "Wal-la,"
+tall pine; "pai," people,&mdash;the people of the tall pine.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p>
+
+<p>Garc&eacute;s says the people received him hospitably and
+"conducted themselves with me as comported with the
+affection that I had shown toward them." Their dress<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span>
+was antelope skins and "some shirts of Moki," doubtless
+the cotton woven shirts of these primitive weavers.</p>
+
+<p>Lieutenant Ives, in his interesting report of his early
+explorations in this region, describes the Wallapais in
+Peach Springs and Diamond Canyons, another of their
+favored locations, and Captain Bourke in his "On the
+Border with Crook" makes passing mention of them.</p>
+
+<p>On January 4, 1883, President Arthur decreed the
+following as their reservation:&mdash;</p>
+
+<blockquote>
+
+<p>"It is hereby ordered that the following-described tract of
+country situated in the Territory of Arizona be, and the same is
+hereby, set aside and reserved for the use and occupancy of the
+Hualapai Indians, namely: Beginning at a point on the Colorado
+River five miles eastward of Tinnakah Spring; thence south
+twenty miles to crest of high mesa; thence south forty degrees
+east twenty-five miles to a point of Music Mountains; thence
+east fifteen miles; thence north fifty degrees east thirty-five
+miles; thence north thirty miles to the Colorado River; thence
+along said river to the place of beginning; the southern boundary
+being at least two miles south of Peach Spring, and the
+eastern boundary at least two miles east of Pine Spring. All
+bearings and distances being approximate.</p>
+
+<p style="text-align: right;">"<span class="smcap">Chester A. Arthur.</span>"</p>
+</blockquote>
+
+<p>Owing to the abundant supply of water at Beale's
+Springs the settlement there naturally became a
+stopping-place for all travel across that portion of
+Arizona. It was the favorite camping-place of the wagons
+travelling between Fort Mohave and Fort Whipple, near
+Ph&#630;nix. Johnson's and Gentile Springs also being in
+line, and the pass just below Kingman leading into the
+Sacramento Valley being the most natural outlet for a
+railway, the building of the Atlantic and Pacific, by which
+name the section of the great Santa F&eacute; transcontinental<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span>
+system which extends from Albuquerque, New Mexico,
+to Barstow, California, was originally known&mdash;found
+the Wallapais and at once put them in contact with the
+outside world and our civilization. Unfortunately the
+actual builders of a railway and their followers do not
+always represent the best elements of our civilization,
+and the meeting in this case was decidedly against the
+best interests of the Wallapais. Close proximity, also,
+to a border mining town, such as Kingman, has not
+tended to the elevation of the morals or ideals of the
+Wallapais, and in a short time many of those who resided
+near the railways became known for their degradation.
+The men yielded to the white men's vices and
+soon inducted their women into the same courses, so
+that for a long period of years the name Wallapai
+seemed to be almost synonymous with drunkenness,
+gambling, wild orgies, and the utmost degradation. In
+those days it was no uncommon sight to see as many as
+twenty men, women, and children lying around drunk
+in either Kingman or Hackberry, and I have personal
+knowledge of several cases where fathers took their
+daughters and sold them to white men, into a bondage
+infinitely worse and more degrading than slavery.</p>
+
+<p>Of late years this condition has been largely improved.
+When the government schools were established and a
+field matron sent to work with the Wallapais, new
+elements of our civilization were introduced to these
+unfortunates, and nobly they have responded. With few
+exceptions they are now industrious, sober, honest, and
+reliable.</p>
+
+<p>The Wallapais are of Yuman stock. In appearance
+they more nearly resemble the Mohaves found at Parker,
+on the reservation, than any other of the peoples in the<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span>
+immediate region. They have the same stout, sturdy,
+fleshy build, heavy faces, and general habits, though in
+many respects they are a different people. They regard
+the Havasupais as their cousins, and the speech of the
+two peoples is very similar. Indeed any person who
+can speak the one can easily be understood by one
+who speaks the other.</p>
+
+<p>According to their traditions, it was one of the mythical
+heroes of the Wallapais&mdash;Pach-i-tha-a-wi&mdash;who
+made the Grand Canyon. There had been a big flood
+and the earth was covered with water. No one could
+stir but Pach-i-tha-a-wi, and he went forth carrying a big
+knife he had prepared of flint, and a large, heavy wooden
+club. He struck the knife deep into the water-covered
+ground and then smote it deeper and deeper with his club.
+He moved it back and forth as he struck it further into the
+earth, until the canyon was formed through which all the
+water rushed out into the Sea of the Sunset. Then, as
+the sun shone, the ground became hard and solid as we
+find it to-day.</p>
+
+<p>In physical appearance the Wallapais are a far coarser
+and heavier type than the Navahoes. They are medium
+in height, small-boned, and fat. Their features are
+heavy and coarse. The nose is flat between the eyes
+and broad at the base, and the nostrils large, denoting
+good lung power and capacity. The septum is very large
+and heavy. The cheek-bones generally are high and
+prominent, and the chin well rounded, rather than square,
+like that of most of the Navahoes. Their shoulders are
+broad, with head set close in. Seldom is a long-necked
+man or woman seen. The upper lips are full and the
+under ones thick, with a slight droop at the corners.
+The eyes are large and limpid, brown or black, and<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span>
+capable of great seriousness or merry sparklings.
+The foreheads are narrow, rounding off on each side.
+The heads are round without any great fulness of the
+back regions. Most of them have good teeth, white
+and strong, though the use of white men's coffee, baking
+powder, and other demoralizing foods and drinks,
+have begun to work appreciable injury to them.</p>
+
+<p>The women generally wear their hair banged over
+the forehead, so that the eyebrows are almost covered,
+and the rest of the hair is cut off level with the shoulders,
+so that a well-combed head of hair falls heavily around
+the whole head, covering the major part of the cheeks
+and sides of the chin. I once made an interesting discovery
+in regard to this almost complete covering up of
+the face with the hair. I wished to make a photograph
+of a woman I had long known and been friendly with.
+As her eyes and face were scarcely distinguishable, I took
+the liberty of putting back the hair from her cheeks.
+She arose in anger, and for three years refused to speak
+or meet me. I had given to her the most serious insult
+a man could offer to a Wallapai woman. The hair is
+coarse, thick, and black, though after a shampoo with
+amole root it is silky and glossy. The men tie the
+"banda" around the forehead and seldom wear a hat
+except when in the towns of the white men.</p>
+
+<p>As a rule both men and women have sweet and soft
+voices, though a few are harsh and forbidding.</p>
+
+<p>The tattoo is common. The work is done with pins,
+and charcoal is rubbed in as the punctures are made.
+This gives a bluish-black appearance which is permanent.
+They also paint their faces in red, yellow, and
+black. The chief purpose of both tattooing and painting
+is to enhance their beauty, though there are times<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span>
+when the tattooing has a distinct significance.</p>
+
+<div class="figcenter" style="width: 450px;"><a id="horseback">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image34a.jpg" width="450" height="356" alt="Navaho Woman on Horseback." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Navaho Woman on Horseback.</span></p>
+
+<div class="figcenter" style="width: 450px;"><a id="winner">
+<img  class="border" style="margin-bottom: 1em;" src="images/image34b.jpg" width="450" height="354" alt="The Winner of the &quot;Gallo&quot; Race at Tohatchi." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">The Winner of the "Gallo" Race at Tohatchi.</span></p>
+
+<p>In school the boys and girls are slow but sure in their
+learning. They read, write, spell, and figure with accuracy
+and speed, and compare favorably with white
+children in the rapidity of their progress. Most of the
+schoolgirls are heavily built and coarse,&mdash;indeed, all but
+two children, the daughters of Bi-cha (commonly
+called Beecher), who are slim and slight.</p>
+
+<p>In another chapter I have explained the charge that
+Wallapai parents were unkind, even cruel to their
+children. That charge can no longer be maintained.
+They are kindness itself, as a rule, and from babyhood
+up the children receive all the care of which the parents
+deem them needful. Some of their babes are as chubby
+and pretty and sweet-tempered as any I have ever
+seen, and much fun have I had in photographing those
+who were especially attractive to me. One mother
+enjoyed my appreciation of her offspring and was most
+good-natured in yielding to my desire to often photograph
+her. The little one would coo and laugh and
+kick her little feet and legs in merriment, or go to
+sleep in my or her mother's arms, or even when standing
+up in her wicker cradle. When I hung her up upon
+the wall she soberly looked at me, but made no demonstration
+of fear. Her mother, however, looked to see
+what I was doing. I bade her gaze upon her child, and
+the merry laugh she gave would have been an astonishment
+to those who regard the Indian as dull, stolid,
+expressionless.</p>
+
+<p>Indeed one of the most laughing merry sprites it has
+ever been my good fortune to know is a Wallapai
+maiden of some eighteen years. Seldom is she seen
+any other way than smiling or cheerily laughing. She<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span>
+is a perfect witch for mischief and practical jokes, and is
+never so happy as when she can perpetrate one upon a
+white man whom she can trust. In that word "trust"
+lies the whole key to the demeanor of an Indian,
+either man, woman, or child, towards a white person.
+If you are trusted the whole inner life is left open as a
+clear page; if not, the book is closed, locked, sealed, and
+the key thrown away.</p>
+
+<p>I had long wished to photograph the Wallapais, but
+they had always objected. When I arrived at Kingman
+I sent Pu-chil-ow-a, the interpreter and policeman, to
+call a powwow. I sent an express invitation to the
+chiefs, Serum, Leve-leve, Sus-quat-i-mi, and Qua-su-la.
+Serum was away at Mineral Park with a band of Wallapais
+whose services he farms out to the mine owners,
+Leve-leve was sick and not expected to live, but Sus-quat-i-mi
+and Quasula would come.</p>
+
+<p>We were permitted to use the schoolhouse, and just
+about sunset I was busily engaged when there came a
+loud rap at the door. I hastened to open it, and there
+stood a dignified, well-built, slightly bearded, neatly
+dressed man, who smiled and bowed with dignity and
+courtesy. He wore a cap, and at first sight looked
+more like a retired sea-captain than anything, so I responded
+to his bow with the question as to what did I
+owe the honor of his visit.</p>
+
+<p>"Why, you sent for me!" he replied.</p>
+
+<p>"I sent for you? When?"</p>
+
+<p>Then he heartily laughed and exclaimed: "You no
+sapogi me? I'm Sus-quat-i-mi, Wallapai Charley."</p>
+
+<p>To say I was surprised was to put it mildly.</p>
+
+<p>Later on Quasula, Big Water (Ha-jiv-a-ha), Eagle
+Feather (Sa-ka-lo-ka), Acorn Flour (&#256;-t&#299;-na), Coyote<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span>
+Eating Fish-gut (Ka-ha-cha-va), and other leading men
+came, and we had quite an interesting meeting. I stated
+to them my object in coming: "There are many of
+your white brothers who live between the Great Waters
+of the Sunrise and Sunset who wish to know more of
+their red-faced brothers of the Painted Desert. I have
+come for years among you to find out and to tell them.
+When I speak of Quasula they ask me to tell what he
+looks like, and I tell them as well as I can, but if I
+could show them a sun-picture they would know so
+much better than my words make clear. So I wish you
+no longer to be as children and babes. I have made the
+sun-pictures of Navahoes, Hopis, Havasupais, Apaches,
+Pimas, Acomas, Paiutis, and others; why should I not
+make yours?"</p>
+
+<p>When they presented their superstitions, I reasoned
+against them, and finally Quasula settled the whole
+matter in my favor by rising and saying with great
+dignity: "We have heard our brother with the white
+face and black beard. He speaks in one way,&mdash;not in
+two ways at once. His words breathe truth. We need
+not fear the sun-picture. I will go to him to-morrow
+and he shall make as many sun-pictures of me and my
+family as he desires. I want him to be able to tell to
+our white brothers who live by the Sunrise Sea all he
+has learned of us. We are a poor, ignorant people, we
+are few and do not know much. The white men are
+many and they know as much as they are many. Let
+them send more people to teach us and our children
+and we will gladly welcome them. Some of our people
+have been bad. Bad white men have made them worse.
+We want the bad men to be kept away, but we will
+welcome good white men, and our children shall learn<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span>
+from them and be wise."</p>
+
+<p>Then Sus-quat-i-mi arose, and in heavy and somewhat
+pompous speech said: "Many years ago our
+white brother made my sun-picture at Peach Springs.
+He has eaten tunas, mescal, pinion nuts, and corn at my
+hawa. We have slept side by side under the same
+stars, and the same wind has played with his beard and
+my hair. I know him. He knows me. His words are
+straight. When he made my sun-picture he said it
+would do me no harm, and here I am, after several
+snows, and I am as well as ever. He shall make more
+sun-pictures of me to-morrow, and I will sing for him
+and dance the war-dance of my people."</p>
+
+<p>Big Water and the others followed and my aim was
+accomplished. Next morning we set forth,&mdash;Puchilowa,
+my friend and photographer, Mr. C. C. Pierce, of Los
+Angeles, and myself,&mdash;laden down with four cameras
+and an abundance of plates and films. We succeeded
+in getting many photographs, some of which are here
+reproduced. But at one camp, an old woman, the grandmother,
+doubtless, of two children left in her care, refused
+to be pictured. She covered herself up and bade
+the children hide their faces, but their curiosity
+overcame their fears and they were "caught."</p>
+
+<p>Poor old Leve-leve and his wife were found, both of
+them nearly blind, in their miserable hawa, a mile or
+so from Kingman. I had some useful medicament for
+their eyes, and although it hurt dreadfully, they both
+patiently bore the pain while I gave their eyes treatment.
+By the side of the old man was his gourd rattle,
+which the shaman had left to help him drive away sickness,
+and for hours the old man sat quietly singing and
+rattling, endeavoring to get rid of the evil powers that<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span>
+were cursing him. While I made a picture of him in
+the dark hut, his wife went into an inner room and soon
+returned clad in an elaborately fringed apron of buckskin.
+This was her ceremonial costume, made by Leve-leve for
+her as the mother of the tribe, when she led the annual
+dance of thanksgiving for the corn and melon harvest.</p>
+
+<p>Sus-quat-i-mi was as good as his word, and I not
+only secured some excellent photographs of him, but he
+sang for me into the graphophone some of his ceremonial
+songs.</p>
+
+<p>The Wallapais' war-song is a stirring and exciting one,
+and it conveys us back to the days when their primitive
+weapons were in use. After an incitation to anger
+against the foe it bids the warriors "get rocks and tie
+them up in buckskins; make of them fierce and deadly
+battle-hammers, with which smite and kill your foes.
+Take the horns of the buck and sharpen them, and with
+them seek the hearts of your enemies with blows skilful
+and strong."</p>
+
+<p>Puchilowa sang for me the Wallapai song on the
+death of their chiefs. It is a weird, mournful melody,
+which, however, I have not yet had time and opportunity
+to transcribe from the graphophone. It says: "Our
+chief, our father, our friend, is dead. His voice is silent,
+his tread is silent. Come together, ye his friends, and
+cry about with sorrow. Burn up his body that his
+spirit may go to the world of spirits. Burn up his house
+that his spirit may not long to stay around. Burn up
+all his possessions that they may be with him in the
+spirit world. Then let no one to whom he belonged
+stay near the place where he died. Move away, that
+his spirit may feel nothing to keep him to the earth."</p>
+
+<p><span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span></p>
+
+<p>Hence it will be seen that the Wallapai is naturally a
+believer in cremation. Indeed he still practises the
+burning of his dead, except where white influences are
+brought to bear. These influences are not altogether
+a perfect good. There is no harm in burning the dead,
+but, unfortunately, the general Indian belief is that the
+goods of the deceased, his horses, his guns, his clothes,&mdash;indeed,
+all his personal possessions, and the gifts of his
+friends,&mdash;should also be burned to accompany him to
+the spirit world. If this destruction of valuable property
+could be arrested without interfering with the corporeal
+cremation, it would be a good thing.</p>
+
+<p>The thanksgiving song for harvest, though purely
+Indian, is a much more cheerful melody. Puchilowa
+gave me the words, as well as sang the song in the
+graphophone, but he was unable to tell what the words
+meant. "The old Indians gave me this song long time
+ago. I sing it all 'a time at harvest. I no sapogi
+(understand) what it means."</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"Ho si a ya ma,<br /></span>
+<span class="i0">In ya a sonk a k&#299;t a,<br /></span>
+<span class="i0">In ya va va vam<br /></span>
+<span class="i0">Ho si a ya ma<br /></span>
+<span class="i0">In ya ha sak a k&#299;t a,"<br /></span>
+</div></div>
+
+<p>etc., <i>ad infinitum</i>.</p>
+
+<p>There are three native policemen, engaged by the
+Indian department, among the Wallapais,&mdash;Puchilowa,
+(Jim Fielding), at Truxton; Su-jin&acute;-i-mi (Indian Jack),
+at Kingman; and Wa-wa-ti&acute;-chi-mi, at Chloride. Each
+receives ten dollars per month for his services. It was
+the former who acted as interpreter during my last visit.</p>
+
+<p>I had just finished making the photographs of Quasula
+and one or two others, when an old woman and her
+husband came in from the desert. As he sat waiting<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span>
+for me to photograph him, he took some prickly pears
+from his bundle and began to eat them. I had often
+seen tourists from the East fill their fingers with the
+almost invisible and countless spines of the prickly pear,
+so I asked At-e-e how he gathered them. Picking up
+a stick, he sharpened one end, thrust it into his fruit,
+and, as if it were still on the tree, chopped it off with
+his knife. Now, still holding it on the stick, he peeled
+it and then handed it to me to eat. It is a slightly
+sweet and acid fruit, dainty enough in flavor, but so
+crowded with annoying small seeds as not to pay for the
+trouble of separating them.</p>
+
+<p>Elsewhere I have described the method of making
+fire with the drill. While talking with Atee, to
+whom I had given some tobacco which he twisted
+into a cigarette, he suddenly asked me for a match. I
+said I would give him a boxful if he would make
+a fire without a match. In a minute he set to work.
+He borrowed the walking cane of Puchilowa, which
+had just the right kind of end to it, and then, getting
+a piece of softer, half-rotten but very dry wood, he
+bored a small hole in it. Now, taking the stick, he
+placed the end of it into the hole, and then, rubbing
+the stick between his hands, he made it revolve so rapidly
+that in a minute or less a slight smoke could be
+seen in the hole where the end of the stick was revolving.
+Stopping for just a moment, he got some dry punk
+and put it into the hole and around the end of the
+stick and began to twirl it again, at the same time
+gently blowing on the punk. In less time than it takes
+me to write it he had got a spark. This he blew gently
+until it became two, or three and more, and then with
+a few pieces of shredded cedar bark he picked up the<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span>
+sparks, blew them more and more until the bark was
+ignited, and in five minutes he had a good camp-fire.</p>
+
+<p>Mescal is one of the chief native foods of both Wallapais
+and Havasupais. They call it vi-yal. It is made
+in winter, when the plant is fullest of moisture. It is
+a species of cactus that is treated as follows: A sharp
+stick is thrust into the plant to see if it is soft and moist
+enough. Then the outer leaves are cut off until the
+white, pulpy, and fibrous masses inside are exposed.
+This is the part used. It is cooked in large pits, ten or
+more feet in diameter. A hole is dug in the ground, or
+better still, in a mass of rocky d&eacute;bris. Plenty of wood
+is laid in the hole, and this covered over with small
+pieces of rock upon which the material to be cooked is
+placed four or five feet high. This, in turn, is also
+covered with small stones, grass, and dirt to keep in the
+heat. The wood is then fired and allowed to burn for
+two or more days. Then the dirt and grass are taken
+off, and if the mass has cooked brown it is removed,
+piled upon flat rocks, and then pounded by the women
+into big flat sheets, three or four feet wide and twice as
+long. Exposure in the sun rapidly dries it, when it is
+folded up into two or three feet lengths, taken home,
+and stored for winter use.</p>
+
+<p>Sometimes the mescal is pounded and eaten raw, and
+again it is pounded, soaked in plenty of water, partially
+fermented, and the liquor used as a drink.</p>
+
+<p>The fruit of the tuna (a-te-e) is sometimes pounded
+and rolled into a large mass, dried, and put away for
+future use. Thus prepared it will keep for a long time,
+very often being brought out a year after, when the new
+crop is nearly ripe.</p>
+
+<p><span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span></p>
+
+<p>Other natural vegetable foods of the Wallapais are
+a black grass seed (a-gua-va), white grass seed (i-eh-la),
+the acorn and the pinion nut (o-co-o).</p>
+
+<p>The shamans and others sometimes take the jimson-weed
+(smal-a-ga-to&acute;-a), pound it up, soak it, and drink
+the decoction. It is a frightful drink, producing results
+worse than whiskey. For a time the debauchee sees
+visions and dreams dreams, then he becomes crazy and
+frantic, and then, exhausted, tosses in a quieter delirium
+until restored to his senses, to be nervously racked for
+days afterwards. The Havasupais are so bitter against
+its use that their children are brought up to regard it
+as one of the most dangerous and evil of plants.</p>
+
+<p>Until Miss Calfee, of the Indian Association, was sent
+to work among the Wallapais, they had so entirely
+neglected the art of basket weaving as to let it almost
+entirely die out amongst them. By her endeavors,
+however, it has been resuscitated, and now there are
+quite a number of fairly good Wallapai baskets made.
+The inordinate love of bright colors manifested by the
+average white tourist&mdash;note I say tourist, and not
+Indian&mdash;is so completely perverting the taste of the
+Wallapais as to render it almost impossible to buy a
+basket which contains only the primitive colors. These
+are mainly the white of the willow and the black of the
+martynia. A straw-color, a yellow, and a red are also
+native with them, the dyes being vegetable and mineral
+secured from plants, roots, and rocks close at hand.
+Some of the younger girls have set themselves to learn
+the art, and one of them is already most successful.
+She is a bright and cheerful maiden, and the basket she
+holds in her lap is of her own manufacture. The design
+is worked out in martynia. It represents the plateaus
+and valleys of her home, and the inverted pyramid is<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span>
+the tornado or cyclone. It is her prayer to Those Above
+to keep the cyclone in the centre of the plateaus so that
+no injury may be done to her parents' corn-fields,
+melon-patches, and peach-trees which are in the canyon
+depths.</p>
+
+<p>The Wallapais have had the same trouble about the
+white man seizing the best land on their reservation
+that most other tribes have been subject to. When the
+reserve was set apart by executive order a man named
+Spencer was living on land included therein, and he
+claimed two of the finest of the springs, one, that of
+Mattaweditita, being their most sacred of places. He was
+soon murdered, whether by Indians or whites I am
+unable to say, and no one occupied these springs until
+a man named W. F. Grounds, regardless of the executive
+order, took possession of, and claimed, Mattaweditita
+to the exclusion of the Wallapais. This he sold to
+a man named J. W. Munn. Later he and Munn had
+quarrels about it and both claimed it. Then the Indian
+Agent interfered, and, finding that the Indians had always
+claimed it as their own, that it was on their reserve,
+and that they actually wished to continue to cultivate
+it, he ordered both men to leave. Grounds had about
+seventy-five head of cattle and Munn had a garden. The
+latter vacated quietly, but Grounds brought back his
+cattle after they were removed. In the meantime the
+Indians had planted their gardens, and when the cattle
+came in their crops were speedily demolished. Again the
+cattle were removed and again brought back. About
+this time some one generously gave to the Indians, or
+left where they could be picked up, some melons or
+cucumbers or both, of which fourteen of the Wallapais
+living in Mattaweditita Canyon partook. Of the fourteen,
+thirteen sickened and died. Of course there was<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span>
+no way of fastening this dastardly and cowardly crime
+upon any one, but whites as well as Indians are pretty
+generally agreed as to who was its perpetrator.</p>
+
+<p>The few remaining Indians were now given wire to
+fence in the canyon, but the old animals of Grounds'
+herds pushed the wires down in their eagerness to get to
+and eat the Indians' wheat. The trails were now fenced,
+and this proved an effectual bar. Later this exemplary
+white man turned a band of saddle horses into an Indian's
+garden on the reservation for pasturage. This brought
+upon him an order of exclusion from the reservation
+and a command to entirely remove his stock within
+a year. Whether this has been done or not I am unable
+to say, although the Department at Washington confirmed
+the order and required that it be done.</p>
+
+<p>During all this squabbling it can well be imagined
+how the crops of the Indian suffers; but what must be
+his conception of white men, their government, and their
+justice?</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span></p>
+
+
+
+
+<h2><a name="ChXII." id="ChXII."></a>CHAPTER XII<br />
+<small>THE ADVENT OF THE WALLAPAIS</small></h2>
+
+
+<p><span class="dropcap">I</span><span class="smcap">n</span> the days of the long ago, when the world was
+young, there emerged from Shi-p&aacute;-pu two gods, who
+had come from the underworld, named To-cho-pa and
+Ho-ko-ma-ta. When these brothers first stood upon
+the surface of the earth, they found it impossible to
+move around, as the sky was pressed down close to the
+ground. They decided that, as they wished to remain
+upon the earth, they must push the sky up into place.
+Accordingly, they pushed it up as high as they could
+with their hands, and then got long sticks and raised it
+still higher, after which they cut down trees and pushed
+it up higher still, and then, climbing the mountains,
+they forced it up to its present position, where it is out
+of reach of all human kind, and incapable of doing them
+any injury.</p>
+
+<p>While they were busy with their labors, another
+mythical hero appeared on the scene, on the north side
+of the Grand Canyon, not far from the canyon that is
+now known as Eldorado Canyon. Those were the
+"days of the old," when the animals had speech even
+as men, and in many things were wiser than men. The
+Coyote travelled much and knew many things, and he
+became the companion of this early-day man, and
+taught him of his wisdom. This gave the early man
+his name, Ka-that-a-ka-na-ve, which means "Told or
+Taught by the Coyote."</p>
+
+<div class="figcenter"><a id="tuna"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image35l.jpg" width="272" height="330" alt="A Wallapai, making a Meal on the Fruit of the Tuna, or Prickly Pear." />
+    <p class="center"><span class="smcap">A Wallapai, making a Meal on the Fruit of the Tuna, or Prickly Pear.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="wallapai"></a>
+    <img class="border" src="images/image35r.jpg" width="272" height="329" alt="Wallapai Maiden and Prayer Basket." />
+    <p class="center"><span class="smcap">Wallapai Maiden and Prayer Basket.</span></p>
+  </div>
+</div>
+
+<p><span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span></p>
+
+<p>For long they lived together, until the man began
+to grow lonesome. He no longer listened to the
+speech of the Coyote, and that made the animal sad.
+He wondered what could be done to bring comfort to
+his human friend, and at length suggested that he consult
+Those Above. Kathat-a-kanave was lonesome because
+there were none others of his kind to talk to.
+He longed for human beings, so, accepting the advice
+of the Coyote, he retired to where he could speak freely
+to Those Above of his longings and desires. He was
+listened to with attention, and there told that nothing
+was easier than that other men, with women, should be
+sent upon the earth. "Build a stone hawa&mdash;stone
+house&mdash;not far from Eldorado Canyon, and then go
+down to where the waters flow and cut from the banks
+a number of canes or sticks. Cut many, and of six
+kinds. Long thick sticks and long thin sticks;
+medium-sized thick sticks and medium-sized thin sticks;
+short thick sticks and short thin sticks. Lay these
+out carefully and evenly in the stone hawa, and when
+the darkest hour of the night comes, the Powers of
+the Above will change them into human beings. But,
+beware, lest any sound is made. No voice must speak,
+or the power will cease to work."</p>
+
+<p>Gladly Kathat-a-kanave returned to the stone house,
+and with a hearty good-will he cut many canes or
+sticks. He carried them to the house, and laid them out
+as he had been directed, all the time accompanied by the
+Coyote, who rejoiced to see his friend so cheerful and
+happy. Kathat-a-kanave told Coyote what was to occur,
+and Coyote rejoiced in the wonderful event that was
+about to take place. When all was ready Kathat-a-kanave
+was so wearied with his arduous labors that he
+retired to lie down and sleep, and bade Coyote watch<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span>
+and be especially mindful that no sound of any kind
+whatever issued from his lips. Coyote solemnly pledged
+himself to observe the commands,&mdash;he would not cease
+from watching, and not a sound should be uttered.
+Feeling secure in these promises, Kathat-a-kanave
+stretched out and was soon sound asleep. Carefully
+Coyote watched. Darker grew the night. No sound
+except the far-away twho! twho! of the owl disturbed
+the perfect stillness. Suddenly the sticks began to
+move. In the pitch blackness of the house interior,
+Coyote could not see the actual change, the sudden
+appearing of feet and legs and hands and arms and
+head, and the uprising of the sticks into perfect men
+and women, but in a few moments he had to stand
+aside, as a torrent of men, women, and children poured
+out of the doorway. Without a word, but thrilled even
+to the tip of his tail with delight, he examined men,
+women, youths, maidens, boys, girls, and found them all
+beautifully formed and physically perfect. Still they
+came through the door. Several times he found himself
+about to shout for joy, but managed to restrain
+his feelings. More came, and as they looked around
+them on the wonderful world to which they had come
+from nothingness, and expressed their astonishment
+(for they were able to speak from the first moment),
+Coyote became wild with joy and could resist the inward
+pressure no longer. He began to talk to the new
+people, and to laugh and dance and shout and bark
+and yelp, in the sheer exuberance of his delight. How
+happy he was!</p>
+
+<p>Then there came an ominous stillness. The movements
+from inside the house ceased; no more humans
+appeared at the doorway. Almost frozen with terror,<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span>
+Coyote realized what he had done. The charm had
+ceased. Those Above were angry at his disobedience
+to their commands.</p>
+
+<p>When Kathat-a-kanave awoke he was delighted to
+see the noble human beings Those Above had sent to
+him, but when he entered the hawa his delight was
+changed to anger. There were hundreds more sticks
+to which no life had been given. Infuriated, he turned
+upon Coyote and reproached him with bitter words for
+failing to observe his injunction, and then, with fierce
+anger, he kicked him and bade him begone! His tail
+between his legs, his head bowed, and with slinking
+demeanor, Coyote disappeared, and that is the reason all
+coyotes are now so cowardly, and never appear in the
+presence of mankind without skulking and fear.</p>
+
+<p>As soon as they had become a little used to being on
+the earth, Kathat-a-kanave called his people together
+and informed them that he must lead them to their
+future home. They came down Eldorado Canyon,
+and then crossed Hackataia (the Grand Canyon) and
+reached a small but picturesque canyon on the Wallapai
+reservation, called Mat-ta-wed-it-i-ta. This is
+their "Garden of Eden." Here a spring of water
+supplies nearly a hundred miners' inches of water, and
+there are about a hundred acres of good farming land,
+lying in such a position that it can well be irrigated
+from this spring. On the other side of the canyon is
+a cave about a hundred feet wide at its mouth, and
+perched fully half a thousand feet above the valley.</p>
+
+<p>Now Kathat-a-kanave disappears in some variants of
+the story, and Hokomata and Tochopa take his place at
+Mattaweditita. The latter is ever the hero. He gave
+the people seeds of corn, pumpkins, melons, beans, etc.,<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span>
+and showed them how to plant and irrigate them. In
+the meantime they had been taught how to live on grass
+seeds, the fruit of the tuna (prickly pear), and mescal,
+and how to slay the deer, antelope, turkey, jack-rabbit,
+cottontail, and squirrel.</p>
+
+<p>When the crops came Tochopa counselled them not
+to eat any of the product except such as could be
+eaten without destroying the seeds,&mdash;the melons and
+pumpkins,&mdash;so that when planting time came they
+had an abundance. When the next harvest was ripe
+the crops were large, and after picking out the best for
+seeds, some were stored away in the cave as a reserve
+and the remainder eaten. As the years went on they
+increased in numbers and strength. Tochopa was ever
+their good friend and guide. He taught them how to
+dance and smoke and rattle when they became sick;
+he gave them <i>toholwa</i>&mdash;the sweat-house&mdash;to cure them
+of all evil; he taught the women how to make pottery,
+baskets, and blankets woven from the dressed skins of
+rabbits. The men he taught how to dress buckskin,
+and hunt and trap all kinds of animals good for food.
+Thus they came almost to worship him and be ever
+singing his praises. This made Hokomata angry. He
+went away and sulked for days at a time. In his solitude
+he evidently thought out a plan for wreaking his
+jealous fury upon Tochopa and those who were so fond
+of him. There was one family, the head of which was
+inclined to be quarrelsome, and Hokomata went and
+made special friends with him. He taught the children
+how to make pellets of clay, and put them on the end
+of sticks and then shoot them. Soon he showed them
+how to make a dart, then a bow and arrow, and later
+how to take the horn of a deer, put it in the fire until<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span>
+it was softened so that it could be moulded to a sharp
+point. This made a dangerous dagger. Finally he
+wrapped buckskin around a heavy stone, and put a
+handle to it, thus making a war-club; took a rock and
+made a battle-hammer of it; and still another, the edge
+of which he sharpened so that a battle-axe was provided.
+In the meantime he had been stealthily instilling
+into the hearts of his friends the feelings of hatred
+and jealousy that possessed him. He taught the children
+to shoot the mud pellets at the children of other
+families. He supplied the youths with slings, and bows
+and arrows, and soon stones and arrows were shot at
+unoffending workers. Protestations and quarrels ensued,
+the fathers and mothers of the hurt children being
+angry. Hokomata urged his friends to defend their
+children, and they took their clubs, battle-hammers
+and axes, and fell upon those who complained. Thus
+discord and hatred reigned, and soon the two sides
+were involved in petty war. Tochopa saw Hokomata's
+movements with horror and dread. He could not
+understand why he should do these terrible things.
+Yet when the people came to him with their complaints
+he felt he must sympathize with them. The trouble
+grew the greater the population became, until at last
+it was unbearable. Then Tochopa determined on stern
+measures. Stealthily he laid his plan before the heads
+of the families. Each was to leave the canyon, under
+the pretext of going hunting, gathering pinion nuts,
+grass seeds, or mescal, and go in different directions.
+Then at a certain time they were all to gather at a
+given spot, and there provide themselves with weapons.
+Everything was done as he had planned, the
+quarrellers&mdash;the Wha-jes&mdash;remaining behind with Hokomata.<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span>
+Then, one night, the whole band, well armed, returned
+stealthily to the canyon and fell upon the quarrellers.
+Many were slain outright, and all the remainder driven
+from the home they had cursed. Not one was allowed
+to remain. Thus the Wha-jes became a separate people.
+White men to-day call them Apaches, but they are
+really the Wha-jes, the descendants of the quarrelsome
+people the Wallapais drove out of Mattaweditita
+Canyon.</p>
+
+<p>Hokomata was furious. He was conquered, but led
+his people to settle not far away, and many times they
+returned to the canyon and endeavored to kill all they
+could. Thus warfare became common. The spear was
+invented,&mdash;a long stick with a sharpened point of flint.
+Sometimes the Wha-jes would come in large numbers,
+when many of the men were away hunting. Then all
+the attacked would flee to the cave before mentioned&mdash;which
+they still call Kathat-a-kanave's Nyu-wa (Cave
+House)&mdash;where they built an outer wall of fortification,
+and farther back still another. Several times the outer
+wall was stormed and taken, but never could the Wha-jes
+penetrate to the inner part of the cave, so to this day
+it is termed Wa-ha-vo,&mdash;the place that is impregnable.</p>
+
+<p>After many generations had passed, Hokomata saw
+it was no use keeping his people near the canyon;
+they could never capture it, and they had lost all desire
+to become again part of the original people, so he led
+them away to the southeast, beyond the San Francisco
+Mountains, down into what is now southern Arizona
+and New Mexico. Here they settled down somewhat
+and became the Apache race, though they are still
+Wha-jes&mdash;quarrellers.</p>
+
+<p><span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span></p>
+
+<p>Left to themselves, the families in Mattaweditita increased
+rapidly, until soon there were too many to live
+in comfort. So Tochopa took most of them to Milkweed
+Canyon, and then he divided the separate families
+and allotted to each his own territory. To the Mohaves
+he gave the western region by the great river; the
+Paiutis he sent to the water springs and pockets of
+southern Nevada and Utah; the Navahoes went east
+and found the great desert region, where game was
+plentiful; and the Hopis, who were always afraid and
+timid, built houses like Kathat-a-kanave's fortress on
+the summit of high mountains or mesas. The Havasupais
+started to go with the Hopis, and they camped
+together one night in the depths of the canyon where
+the blue water flows to Hackataia&mdash;the Colorado.
+The following morning when they started to resume
+their journey a child began to cry. This was an omen
+that bade them remain, so that family stayed and became
+known as the Haha-vasu-pai, the people of the
+Blue Water. Most of the remaining families went into
+the Mountains of the Tall Pine, south of Kingman, and
+thus became known as the pai (people) of the walla
+(tall pines). Here they found plenty of food of all
+kinds and abundance of game. As they increased in
+numbers they spread out, some going to Milkweed,
+others to Diamond and Peach Springs Canyons, and
+wherever they could find food and water.</p>
+
+<p>Thus was the human race begun and the Wallapais
+established in their home.</p>
+
+<p>When I asked where the white race came from, old
+Leve-leve scratched his head for a moment and then
+declared that they were made from the left-over sticks
+in Kathat-a-kanave's house.</p>
+
+<p><span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span></p>
+
+<p>But the Apaches, under Hokomata, would not leave
+the various peoples at peace. They warred upon them
+all the time. And that is why the Wallapai parents of
+a later day became accused of cruelty to their children.
+Scattered about, a few here and a few there, they were
+fit subjects for Apache attacks. A code of smoke
+signals, for warning, was adopted, but it was not always
+possible to prevent surprises. Sometimes the father of
+a family would go hunting and it would not be possible
+for the mother and children to go along. If she
+were attacked under such conditions, what could she
+do? If she tried to escape, hampered with her little
+ones, they would all be caught and she would have to
+submit to her captors and stand by and see them ruthlessly
+murdered. So she preferred to kill them herself,
+which she often did by strangling or suffocation. Then
+she might hope to reach the mountains and hide until
+the cover of night gave her an opportunity to escape.
+This explanation has actually been given to me as a
+statement of fact by some of the older women of the
+tribe.</p>
+
+<p>Sometimes when the Apaches would attempt a raid
+they would be checkmated, the tables turned, and they
+themselves captured. Then there were great rejoicings.
+A feast was invariably held, at which the scalps were
+exposed on a pole around which the dances were conducted
+in the light of immense fires.</p>
+
+<p>Of late years both Apaches and Wallapais have been
+taught to bury their enmity. Acting upon the suggestion
+of former agent Ewing, the Wallapai chiefs sent a
+messenger of peace and invitation to the Apache chiefs,
+asking them to come and visit the Wallapais during
+watermelon and green corn time, and be friends as the
+Great Father at Washington desires. Yet the Apaches,<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span>
+though the invitation has been several times repeated,
+have never come. They remember "the days of the
+years gone by,"&mdash;the days of murder, rapine, scalpings,
+and stealings of women. And they are afraid that
+poison, treachery, sudden death, torture perhaps, lurk
+behind the seeming friendliness. Revenge is sweet to
+an Indian, and the Apache cannot conceive that so great
+a conversion has taken place in the Wallapai heart as
+to lead him to forego his just revenge.</p>
+
+<div class="figcenter"><a id="susquatami"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image36l.jpg" width="233" height="363" alt="Susquatami, Wallapai War Chief." />
+    <p class="center"><span class="smcap">Susquatami, Wallapai War Chief.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="tuasula"></a>
+    <img class="border" src="images/image36r.jpg" width="272" height="363" alt="Tuasula, Wallapai Chief." />
+    <p class="center"><span class="smcap">Tuasula, Wallapai Chief.</span></p>
+  </div>
+</div>
+
+<p>When first known to the white man they were found
+inhabiting the region they now occupy, including the
+Wallapai (sometimes spelled Hualapai), Yavapai, and
+Sacramento Valleys. Their chief mountain ranges
+were the Cerbab, Wallapai, Aquarius, and northern
+portion of Chemehuevi ranges. They roamed as far
+south as Bill Williams' Fork of the Colorado, and
+its branch, the Santa Maria. They then numbered
+about the same as they do now, between six and seven
+hundred.</p>
+
+<p>In Coues' translation of Garc&egrave;s' Diary Prof. F. W.
+Hodge gives other forms of spelling the name of the
+Wallapais, as follows: "Hah-w&aacute;l-coes, Haulapais, Ha-wol-la
+Pai, Ho-allo-pi, Hualpais, Hualapais, Hualipais,
+Hualopais, Hualp&aacute;itch, Hualpas, Hualpias, Huallapais,
+Hulapais, Hwalapai, Jagullapai (after Garc&eacute;s), Jaguyapay,
+Jaqualapai, Jaguallapai, Tiquillapai, Wallapais,
+Wil-ha-py-ah."</p>
+
+<p>These and the various names given to the Wallapais
+show the difficulties explorers encounter in endeavoring
+correctly to spell the names they hear. It should never
+be forgotten that the Amerinds of the Southwest speak
+with quite as great a latitude in pronunciation as is
+found in the wonderfully varied dialects of the English<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span>
+language. To make all these different pronunciations
+conform to a standard American method is one part
+of the grand work of the Geographical Board, a much
+abused but highly necessary public body.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span></p>
+
+
+
+
+<h2><a name="ChXIII." id="ChXIII."></a>CHAPTER XIII<br />
+<small>THE PEOPLE OF THE BLUE WATER AND THEIR HOME</small></h2>
+
+
+<p><span class="dropcap">O</span><span class="smcap">f</span> no people of the Southwest, perhaps, has so
+much utter nonsense been written as of this interesting
+People of the Blue Water, the <i>pai</i> (people) of the
+<i>vasu</i> (blue) <i>haha</i> (water)&mdash;the Havasupais. As far as
+we know, Padre Garc&eacute;s was the first white man to visit
+them in their Cataract Canyon home, and he speaks of
+his visit in his interesting Diary translated and annotated
+by the lamented Elliott Coues shortly before his death.</p>
+
+<p>Captain Sitgreaves, Lieutenant Ives, Captain Palfrey,
+Major J. W. Powell, Lieut. F. H. Cushing, and others
+in turn visited them, but very little was either known
+or written about them when, over a dozen years ago,
+I was conducted to their marvellously picturesque home
+by Mr. W. W. Bass, the well-known guide of the Grand
+Canyon.</p>
+
+<p>The journey on that occasion was a remarkable one for
+me, as, though I was fairly well versed in the trails of the
+Grand Canyon (having then descended four of them),
+I had never seen such a trail as was the Topocobya Trail
+down which we descended late in the evening. Leaving
+our wagon, after sixteen miles' drive through the
+Kohonino Forest from Bass Camp, we packed food,
+blankets, and cameras on horses and burros, and, after
+two miles of travel in what in Western parlance is called
+a "draw," the real head of the trail was reached. We<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span>
+walked in the closing dusk of day to the edge of the
+precipice and looked off to where our guide told us we
+must shortly be travelling. Far below, almost a thousand
+feet, without the sign of a trail, it seemed as if he
+must be hoaxing us. Soon, however, as we followed him,
+we found ourselves on a rocky shelf, and then began the
+most stupendous series of zigzags I had ever been on.
+Back and forth we wended, our trail a mere scratch on
+the rocky slope, here descending rugged steps, where
+a misstep meant sure and awful death. Higher and
+higher the walls rose around us; darker and darker
+grew the night; more weird and awesome the wind and
+weather carved figures sculptured on the sides and
+summits of the walls, and still down we went. At last we
+reached a vast cavernous-like place where Topocobya
+Spring is located. A small flow of water comes from
+the solid rock, and there we watered our horses and
+filled up our canteens prior to advancing on our
+seemingly never-ending descent. At last we reached the
+level, and there, lighting a fire, made camp and rested
+before penetrating farther into the deep and mystic
+recesses of the Havasupais. Early in the morning we
+began the farther descent. Mile after mile we traversed,
+first riding on the dry bed of the winter stream, then
+entering the narrower walls formed by the erosion of
+centuries through first one stratum of rock, then another.
+Now we were riding on a narrow shelf, on one
+side of which was a high wall, and on the other a deep,
+narrow ravine, in the bottom of which the erosive forces
+have cut a number of holes,&mdash;small troughs or bath
+tubs in the sandstone, where during the rainy season
+pools of delicious water may be found. In a short time
+we were riding up or down literal stairways cut in the<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span>
+rock, or rounding "Cape Horns," where we held our
+breath at the dreadful consequences that would ensue
+were horse or man to slip. Entering Rattlesnake
+Canyon our whole course was on a shelving slope of
+rock, over which even experienced horses tread gingerly.
+At last we came to the bed of the main canyon, and
+then for five or six miles we journeyed on, in the sand
+or the gravelly wash, for the stream that flows through
+this narrow canyon in storm times has no other law than
+its own wilful force. To-day we ride in one place,
+to-morrow's storm changes everything. After numberless
+twinings and twistings, all of which, however, gave a
+persistent northwesterly direction to our travelling, we
+came in sight of a score or so of large and fine cottonwood
+trees, whose height far surpassed the smaller mesquite,
+cottonwood, and other trees that line much of the
+canyon's bed. These large trees told us our journey
+was practically at an end, for here begins the outpouring
+of the numberless springs that make the stream we
+can already hear rushing in its pebbly bed lower down.
+Without any premonition they spring out in large and
+small volume at the foot of some of these trees, and the
+Havasu&mdash;the Blue Water&mdash;is made. Every few yards
+adds to the water's volume, for more springs empty
+their flow into it. The first and only real buildings are
+the schoolhouse and the homes of the farmer and
+teachers, and then, at once, begin the small farms of
+the Havasupais.</p>
+
+<p>Stand on the slope here, where a mass of talus rises
+from the trail side, so that we can survey the whole of
+the picturesque scene. Note its setting! Towering
+walls of regularly laminated red sandstone, though the
+layers are of differing thicknesses, wind in and out, as<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span>
+if following the meandering course of the stream, and
+over this the perfect blue of the Arizona sky. These
+make the most marvellously picturesque dwelling-place
+of America. Even Acoma's mesa heights and Walpi's
+precipice-surrounded walls are not more picturesque,
+and when you add the charm of the verdure nourished
+by the sweet waters of the Havasu, the picture is complete
+in its unique attractiveness.</p>
+
+<p>Not even in the Green Emerald Isle, or the county
+of Devonshire, or the vineyards of France, is richer
+verdure to be found than fills up the open space between
+these great walls. Willows reveal the winding path of
+the Havasu, and everywhere else are the fields of the
+Indians. Patches of corn, watermelons, squash, canteloupes,
+beans, sunflowers, chili, onions, and alfalfa, with
+here and there peach, mesquite, and cottonwood trees,
+abound. As a rule these patches are protected and set
+off one from another by hedges of wattled willows or
+fences of rudely placed cottonwood poles. Through
+the fields trails meander in every direction, and they are
+also "cut up" by irrigating ditches. Some of the better
+irrigated fields are divided into small sections&mdash;like the
+squares of a checker-board&mdash;in order that the water
+may be more systematically distributed.</p>
+
+<p>The peaceful <i>hawas</i> of the Havasupais nestle here
+and there among these verdant growths. Themselves
+covered with willows, it is often hard to distinguish them
+from the trees, were it not that at our approach small
+groups of men, women, and children, some clad in flaming
+red, others in all the colors of the rainbow, and some
+in even less than Mark Twain's descriptive smile, stand
+forth and reveal the dwelling-places. Now and again
+the curling line of bluish smoke of the camp-fire reveals<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span>
+the hawa, and we gladly avail ourselves of one or the
+other of these marks of identification to make ourselves
+more familiar with the real home of the Havasupais.
+After investigation we find there are several distinct
+types of houses, all simple and primitive, and yet each
+different from the other.</p>
+
+<p>Chickapanagie's summer home is a type of the simplest
+character. Two upright poles with forks at the
+top, standing about six feet high, are placed in line with
+each other fifteen feet apart. A cross-beam is placed
+on these uprights. Then a row of poles, about eight
+to nine feet in length, is sloped against the cross-beam.
+These are covered with willows, and there is the completed
+hawa.</p>
+
+<p>What queer dwelling-places men have, and ever have
+had, and possibly ever will have. At the Paris Exposition
+of 1889 one whole street was devoted to a history
+of inhabited dwellings. At one end were the earliest
+"homes" of the paleolithic age, caves and huts, followed
+by the Lake Dwellings and the wickiups, tepees,
+or tents of the present-day Indian, the latter being the
+same primitive structures the aborigines have ever used.
+The other end of the street was devoted to the domestic
+architecture of our own day, and there, in a few hours,
+one could study almost every known form of home
+structure. But who could ever reproduce some of the
+homes these Havasupais live in? Wicker huts in the
+open, and caves in the faces of solid sandstone walls
+two thousand feet and more in height, these in turn
+surmounted by domes and obelisks and towers and cupolas
+that no modern architect dare attempt to rival.</p>
+
+<p>These massive walls absorb the heat of the sun in
+summer time and thus keep the canyon intensely hot<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span>
+both night and day. The large flow of water and
+the dense growth of willows and other verdure keep
+the soil constantly moist, so there is a humidity in the
+atmosphere which, in hot weather, makes it very oppressive.</p>
+
+<p>This moisture renders the canyon cold in winter,
+although the thermometer never ranges very low. Snow
+falls but seldom, and then disappears almost as soon as
+it lights. In 1898 there was snow that stayed on the
+ground for several hours, but this was one of the severest
+winters they have had for many years.</p>
+
+<p>A hundred yards or so below where the springs commence
+to flow Wallapai Canyon enters from the left.
+It is similar in appearance to, though narrower than,
+Havasu (Cataract) Canyon, the walls being of red sandstone,
+the strata of which are as regular as if laid by
+masons. A few hundred yards beyond the junction of
+the two canyons a remarkable piece of Indian engineering
+is in evidence, showing how the Indians ascend
+from a lower to an upper platform. There is a drop
+here in the stratum of some twenty-five or thirty feet,
+and to overcome this obstacle the Havasupais built a
+cage with logs which they filled with stones, and then
+from this stretched rude logs up and across, to which
+other logs were fastened, thus making a fairly substantial
+bridge from the lower to the upper stratum over
+which their horses as well as themselves could safely
+pass. The trail from this point ascends through tortuous
+canyons a distance of seven miles to the territory occupied
+by the Wallapais.</p>
+
+<p>Just below the entrance to Wallapai Canyon a vast
+mass of talus has fallen, and two hundred yards farther
+down, the Cataract Canyon trail goes over a portion of<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span>
+this talus to avoid the creek, which has here crossed
+from the other side of the canyon and has become a
+rapidly flowing stream some two feet or more in depth.
+Attached to this talus is a large mass of solid concrete
+made of pebbles, rocks, and sand that have been washed
+down in the creek and made cohesive by the lime from
+the water. Here the canyon narrows again and the
+stupendous walls seem very near to the willow-fringed
+stream and the small fields. A few hundred feet farther
+it opens out again, and as one rides on the trail he gets
+exquisite views of the gray stone walls superposed on
+the red sandstones to the northwest. These gray and
+creamy sandstones, with their numerous and delicate
+tints and shades, afford most delightful contrasts to the
+glaring and monotonous red of the walls beneath. From
+this point we gain our first view of the so-called
+Havasupai stone gods, named by them "Hue-gli-i-wa," the
+story of which is told elsewhere.</p>
+
+<p>These rocky pillars with their supporting walls seem
+as if they were once a part of a great wall that entirely
+spanned the canyon, the towers being sentinel outlooks
+to guard from attack both above and below. The portion
+of the wall to the right, as one descends the canyon,
+has been washed away, but the tower-crowned mass to
+the left still preserves a broad sweep into the very heart
+of the canyon as if it would bar all further progress.
+Following the sweep of this curve and passing the wall
+immediately underneath the outermost of the two towers,
+we view from the trail which ascends a mass of talus
+at this point another widened-out part of the canyon,
+which seems entirely covered with willows, here and
+there overshadowed by a few straggling cottonwoods.
+This is where the ceremonial dances of the Havasupais<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span>
+take place.</p>
+
+<p>On the summit of the wall on the other side of the
+canyon from the Hue-gli-i-wa are two stone objects, one
+named Hue-a-pa-a, and the one farther down the canyon,
+Hue-pu-keh-i. These are great objects of reverence,
+for they represent the ancestors of the Havasupai
+race. Hue-a-pa-a&mdash;the man&mdash;has a child upon his
+back and two more by his side, and he is calling to his
+wife&mdash;Hue-pu-keh-i&mdash;to hurry along, as the baby is
+hungry and needs his dinner. The full breasts of the
+stone woman show that she is a nursing mother.</p>
+
+<p>Slightly below these stone figures, and on the right-hand
+side of the canyon, is the old fort, where in the
+days of fighting the Havasupais were wont to retire
+when attacked. The fort is impregnable on three sides,
+being precipitous, and on the fourth is accessible only
+up a narrow trail, which is guarded by piles of rocks
+which are ready to be tumbled, even by a woman, upon
+the heads of foes who attempt to ascend. The fortifications
+and stones for defence still remain, but it is
+many years since they were used for their original
+purposes.</p>
+
+<p>One's mind becomes very active as he looks upon
+this tribe of Indians and thinks of their traditions, history,
+and life. So far, their almost entirely isolated
+condition has been their preservation, although, sad to
+say, much of their earlier contact with our civilization
+was not of the best character.</p>
+
+<p>Even in this land of our boasted Christianity it is true
+that the strong prey upon the weak. The domination
+of physical force is giving way to the domination of
+mental force, but which is the greater evil? Why
+should the man born with a mental advantage over his<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span>
+fellows exercise that advantage any more than the man
+born with a physical advantage? We have not quite
+ceased to worship the Sullivans, the Corbetts, and the
+Fitzsimmonses, and, where we have, we have transferred
+our worship to the intellectually strong, many of whom
+are no more worthy our homage than the prize fighters.
+So now it is the intellectually strong who prey upon
+the intellectually weak, and, as in the physical conflict,
+it is inevitable that the weak "go to the wall." In
+simple cunning the Havasupai Indian may be our
+superior, but in deep craft he is "out of the field."
+His bow and arrow tipped with obsidian or flint pitted
+against our repeating rifle; his rolling of heavy rocks
+opposed to our Gatling guns; his mule and burro against
+our iron horse; and his pine torch against our electric
+light,&mdash;all demonstrate him to be in his intellectual
+minority, or at an intellectual disadvantage. He makes
+a fine figure in our romances, but I sadly fear that
+the knell of his doom has sounded, and that a few
+generations hence he will be no more.</p>
+
+<div class="figcenter" style="width: 600px;"><a id="fortress">
+<img class="border" style="margin-top: 1em; margin-bottom: 1em;" src="images/image37.jpg" width="600" height="452" alt="Havasupai Fortress and Hue-gli-i-wa, or Rock Figures." />
+</a></div>
+
+<p class="center" style="margin-bottom: 1em;"><span class="smcap">Havasupai Fortress and Hue-gli-i-wa,
+or Rock Figures.</span></p>
+
+<p>Wallapai and Havasu Canyons, far more than the
+Grand Canyon, meet the popular idea as to what a
+canyon is. Their walls are narrow and precipitous,
+and one staying in their depths must be content with a
+late sunrise and an early sunset. Just above the rude
+bridge before described are several natural reservoirs of
+water. Here the canyon is not more than from one
+hundred and fifty to two hundred and fifty feet wide.
+This close proximity of the walls, which fairly overshadow
+one, compels one to feel his insignificance far
+more than when he stands in the wider and more comprehensive
+vastness of the Grand Canyon.</p>
+
+<p><span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span></p>
+
+<p>From leading Havasupais I learn that many years
+ago the various tribes of this region were at war
+one with another, until finally a treaty of peace was
+entered into and boundaries defined. The Paiutis were
+to remain in Nevada and Utah and not cross the
+Colorado River, the Wallapais had their region to the
+west of Havasu Canyon, the Mohaves, Hopis, Pimas,
+Apaches, Navahoes, Chimehuevis, and the rest their prescribed
+limits, over which they were not to go without
+permission from the chiefs into whose territory they
+wished to pass. And, generally speaking, this treaty
+has been observed.</p>
+
+<p>Of the exquisitely beautiful waterfalls that give the
+commonly accepted name to Havasu Canyon, viz.,
+Cataract Canyon, I have not space here to treat. I
+have already somewhat fully described them in my
+book on the Grand Canyon.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span></p>
+
+
+
+
+<h2><a name="ChXIV." id="ChXIV."></a>CHAPTER XIV<br />
+<small>THE HAVASUPAIS AND THEIR LEGENDS</small></h2>
+
+
+<p><span class="dropcap">I</span><span class="smcap">n</span> almost every case one finds a variety of differing
+legends related by the Indians of any tribe upon the
+same subject. As the Wallapais and Havasupais are
+cousins, one would naturally expect their legends to
+have some things in common. How much this is so
+will be seen by a comparison of the following story
+with that of the Wallapai Origin Legend.</p>
+
+<hr class="tb" />
+
+<p>"The two gods of the universe," said O-dig-i-ni-ni&acute;-a,
+the relator of the mythic law of the Havasupais, "are
+Tochopa and Hokomata. Tochopa he heap good.
+Hokomata heap han-a-to-op&acute;-o-gi&mdash;heap bad all same
+white man's devil. Him Hokomata make big row with
+Tochopa, and he say he drown the world.</p>
+
+<p>"Tochopa was full of sadness at the news. He had
+one daughter whom he devotedly loved, and from her
+he had hoped would descend the whole human race for
+whom the world had been made. If Hokomata persisted
+in his wicked determination she must be saved at
+all hazard. So, working day and night, he speedily
+prepared the trunk of a pinion tree by hollowing it out
+from one end. In this hollow tree he placed food and
+other necessaries, and also made a lookout window.
+Then he brought his daughter, and telling her she
+must go into this tree and there be sealed up, he took
+a sad farewell of her, closed up the end of the tree,<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span>
+and then sat down to await the destruction of the
+world. It was not long before the floods began to
+descend. Not rain, but cataracts, rivers, deluges came,
+making more noise than a thousand Hack-a-tai-as
+(Colorado River) and covering all the earth with water.
+The pinion log floated, and in safety lay Pu-keh-eh,
+while the waters surged higher and higher and covered
+the tops of Hue-han-a-patch-a (the San Franciscos),
+Hue-ga-w&#333;&#333;l-a (Williams Mountain), and all the other
+mountains of the world.</p>
+
+<p>"But the waters of heaven could not always be pouring
+down, and soon after they ceased, the flood upon
+the earth found a way to rush into the sea. And as it
+dashed down it cut through the rocks of the plateaus
+and made the deep Chic-a-mi-mi (canyon) of the
+Colorado River (Hack-a-tai-a). Soon all the water
+was gone.</p>
+
+<p>"Then Pu-keh-eh found her log no longer floating,
+and she peeped out of the window Tochopa had placed
+in her boat, and, though it was misty and almost dark,
+she could see in the dim distance the great mountains of
+the San Francisco range. And near by was the canyon
+of the Little Colorado, and to the north was Hack-a-tai-a,
+and to the west was the canyon of the Havasu.</p>
+
+<p>"The flood had lasted so long that she had grown
+to be a woman, and, seeing the water gone, she came
+out and began to make pottery and baskets as her
+father long ago had taught her. But she was a woman.
+And what is a woman without a child in her arms or
+nursing at her breasts? How she longed to be a
+mother! But where was a father for her child? Alas!
+there was no man in the whole universe!</p>
+
+<div class="figcenter"><a id="chickapanagie"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image38l.jpg" width="272" height="346" alt="Chickapanagie's Wife, a Havasupai, parching Corn in Basket." />
+    <p class="center"><span class="smcap">Chickapanagie's Wife, a Havasupai, parching Corn in Basket.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="acorns"></a>
+    <img class="border" src="images/image38r.jpg" width="272" height="344" alt="A Wallapai Woman pounding Acorns." />
+    <p class="center"><span class="smcap">A Wallapai Woman pounding Acorns.</span></p>
+  </div>
+</div>
+
+<p><span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span></p>
+
+<p>"Day after day longings for maternity filled her
+heart, until, one morning,&mdash;glorious happy morning
+for Pu-keh-eh and the Havasu race,&mdash;the darkness
+began to disappear, and in the far-away east soft and
+new brightness appeared. It was the triumphant Sun
+coming to conquer the long night and bring light into
+the world. Nearer and nearer he came, and at last, as
+he peeped over the far-away mesa summits, Pu-keh-eh
+arose and thanked Tochopa, for here, at last, was a
+father for her child. She conceived, and in the fulness
+of time bore a son, whom she delighted in and called
+In-ya&acute;-a&mdash;the son of the Sun.</p>
+
+<p>"But as the days rolled on she again felt the longings
+for maternity. By this time she had wandered far to
+the west and had entered the beautiful canyon of the
+Havasu, where deep down between the rocks were
+several grand and glorious waterfalls, and one of these,
+Wa-ha-hath-peek-ha-ha, she determined should be the
+father of her second child.</p>
+
+<p>"When it was born it was a girl, and to this day all
+the girls of the Havasupai are 'daughters of the water.'</p>
+
+<p>"As these two children grew up they married, and
+thus became the progenitors of the human race. First
+the Havasupais were born, then the Apaches, then the
+Wallapais, then the Hopis, then the Paiutis, then the
+Navahoes.</p>
+
+<p>"And Tochopa told them all where they should live.
+The Havasupais and the Apaches were to dwell in
+Havasu Canyon, the former on one side of the Havasu
+(blue water), and the latter on the other side, and occupy
+the territory as far east as the Little Colorado and south
+to the San Francisco Mountains. The Wallapais were to
+roam in the country west of Havasu Canyon, and the
+Hopis and Navahoes east of the Little Colorado, and<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span>
+the Paiutis north of the big Colorado.</p>
+
+<p>"And there in Havasu Canyon, above their dancing-place,
+he carved on the summit of the walls figures
+of Pu-keh-eh and A-pa-a to remind them from whom
+they were descended. Here for a long time Havasupais
+and Apaches lived together in peace, but one day an
+Apache man saw a most beautiful Havasu woman, and he
+fell in love with her, and he went to his home and prayed
+and longed and ate his heart out for this woman who
+was the wife of another. He called upon Hokomata,
+the bad god, to help him, and Hokomata, always glad
+to foment trouble, told him to pay no attention to the
+restrictions placed upon him by Tochopa, but to cross
+the Havasu, kill the woman's husband, and steal her for
+his own wife.</p>
+
+<p>"The Apache heeded this evil counsel and did so.</p>
+
+<p>"When the Havasupais discovered the wrong that
+had been done them, and the great disgrace this Apache
+had brought upon the tribe, they counselled together,
+and determined to drive out the Apaches from their
+canyon home. No longer should they be brothers.
+They bade the Apaches be gone, and when they refused,
+fell upon them and drove them out. Up the rocks near
+Hue-gli-i-wa the Apaches climbed, and to this day the
+marks of their footsteps may be seen. They were
+driven far away to the south and commanded never to
+come north of the San Francisco Mountains. Hence,
+though originally they were brothers, there has ever
+since been war between the people of the Havasu and
+the Apaches.</p>
+
+<p>"Then, to remind them of the sure punishment that
+comes to evil-doers, Tochopa carved the great stone
+figures of the Apache man and the Havasupai squaw<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span>
+so that they could be seen from above and below, and
+there to this day the Hue-gli-i-wa remain, as a warning
+against unlawful love and its dire consequences."</p>
+
+<p>Here is another story told by a shaman of the Havasupais
+of the origin of the race. It is interesting and
+instructive to note the points of similarity and difference.</p>
+
+<p>"In the days of long ago a man and a woman (Hokomata
+and Pukeheh Panowa) lived here on the earth.
+By and by a son was born to them, whom they named
+Tochopa. As he grew up to manhood Pukeheh
+Panowa fell in love with him and wished to marry him,
+but he instinctively shrank from such incestuous intercourse.
+The woman grew angry as he repelled her, and
+she made a number of frogs which brought large volumes
+of water. Soon all the country began to be flooded
+with water, and Hokomata found out what was the
+matter. He then took Tochopa and a girl and placed
+them in the trunk of a pinion tree, sealed it up, and sent
+them afloat on the waters. He stored the tree with
+corn, peaches, pumpkins, and other food, so they would
+not be hungry, and for many long days the tree floated
+hither and thither on the face of the waters. Soon the
+waters began to subside, and the tree grounded near to
+where the Little Colorado now is. When Tochopa
+found the tree was no longer floating he knocked on
+the side, and Hokomata heard him and came and let
+him out. As he stepped on the ground he saw Huehanapatcha
+(the San Francisco Mountains), Huegadawiza
+(Red Butte), Huegaw&#333;&#333;la (Williams Mountain), and he
+said: 'I know these mountains. This is not far from my
+country.' And the water ran down the Hack-a-tha-eh-la
+(the salty stream, or the Little Colorado) and made
+Hack-a-tai-a (the Grand Canyon of the Colorado). Here he<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span>
+and his wife lived until she gave birth to the son and
+daughter as before related."</p>
+
+<p>The way the Wallapai became a separate people is
+thus related by the Havasupais:</p>
+
+<p>"A long time ago the animals were all the same as
+Indians, and the Indians as the animals. The Coyote
+he lived here in Havasu Canyon. One time he go away
+for a long time and he catch 'em a good squaw, and by
+and bye he have a little boy.</p>
+
+<p>"The little boy grew up to be a man, and he went up
+on top (out of the canyon, upon the higher plateaus),
+and there he found two squaw. It heap cold on top, and
+he get two squaw to keep him warm when he go to
+sleep. Then he came back to Havasu, and when his
+papa (the Coyote) saw his two squaws he said: 'I take
+this one. One squaw enough for you.' But the boy
+was angry and said one squaw was not enough. 'When
+I lie down to sleep I heap cold. Squaw she heap warm.
+Two squaw keep me warm.' The Coyote told his son
+not to talk; he must be content with one squaw and go
+to sleep. And the squaw was proud that the Coyote
+had made her his wife, and she began to taunt the boy,
+and when he replied she asked the Coyote to tell his
+boy not to talk. And the Coyote was mad and spoke
+angrily to his boy.</p>
+
+<p>"When he awoke in the morning his son was gone.
+And ten sleeps passed by and still he did not come
+back, so the Coyote tracked him up Wallapai Canyon,
+and went a long, long way. He reached the
+hilltop and still he did not find his son. At last, a
+long, long way off he saw him, and he changed him
+into a mountain sheep. Then a lot more mountain
+sheep came and ran with the Coyote's son, and the<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span>
+Coyote could not tell which of the band was his boy.
+He looked and looked, but it was all in vain. He tried
+to change his boy back again, so that he would no
+longer be a mountain sheep, but, as he could not tell
+which was his boy, his efforts were in vain, and he had
+to go back to Havasu alone.</p>
+
+<p>"For a long time the boy remained as a mountain
+sheep, until the horns had grown large upon his head.
+Then he changed himself back to a man, and he found
+his squaw there, waiting for him, and that is why, to
+this day, the Wallapai is to the Havasupai the A-mu-u
+or mountain sheep."</p>
+
+<hr class="tb" />
+
+<p>The origin of the Hopis is thus related by the
+Havasupais:</p>
+
+<p>"Long time ago two men were born near Mooney
+Falls. They were twins, yet one was big man, and the
+other a little big. They came up into this part of the
+canyon (where the Havasupais now live). It was no
+good in those days. There was no water and it was
+'heap hot.' The little big man he say: 'I no like 'em
+stay here. Let us go hunt 'em good place to live
+where we catch plenty water, plenty corn.' So they
+left the canyon and climbed out where the Hopi trail
+now is. Here they stayed in the forest some time,
+hunting and making buckskin. After they had got a
+large bundle of buckskins dressed, they put them on
+their backs and began to walk on to seek the country
+of lots of water, where plenty of corn would grow. But
+it was hot weather and the load was heavy, and they
+soon grew so very tired that the smaller brother began
+to cry. As they walked on he cried more and more,
+until when they came to the hilltop looking down to<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span>
+the Little Colorado River, he said: 'I cannot go any
+farther. I am going to lie down here and go to sleep.'
+So they both went to sleep, and when they woke up the
+big brother said: 'Where you go? You no walk long
+way. You heap tired.'</p>
+
+<p>"And the little brother answered: 'I no like go
+farther. I go back Havasu. I catch 'em water there.'</p>
+
+<p>"'All right!' replied the big brother, 'I no like
+Havasu. I go hunt water and plant corn and watermelons
+and sunflowers. You go back to Havasu.'</p>
+
+<p>"And he gave him a little bit of corn, and that explains
+why the Havasupais can grow only a small amount
+of corn in their canyon, though it is exceedingly sweet
+and delicious.</p>
+
+<p>"But the big brother went on and found the places
+now occupied by the Hopi, and he settled there. And
+as he had taken lots of corn with him and he planted
+it, that explains" (to the Havasupai mind) "why the
+Hopi has so much corn.</p>
+
+<p>"And the smaller brother found water when he got
+back to Havasu, and he planted his corn, and cared for
+it, and went and hunted and caught the deer and made
+buckskin. Then he found a squaw who made baskets,
+and helped him make mescal, and they stopped there
+all the time.</p>
+
+<p>"The Hopi brother learned to make blankets, but no
+buckskin, so when he wants buckskin he has to come
+to his smaller brother in Havasu Canyon."</p>
+
+<hr class="tb" />
+
+<p>In the early days the Havasupais were undoubtedly
+cliff-dwellers, for in a score or more places in their
+canyons are houses in the cliffs&mdash;some of them
+inaccessible&mdash;which their traditions say were once occupied by<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span>
+certain families, the names of which are still remembered.
+All throughout the Grand Canyon region, too, from the
+Little Colorado River to Havasu Canyon, their
+cliff-dwellings, and smaller cliff "corn-houses" and mescal
+pits, are to be found. Indeed, the Havasupais built all
+the trails that are now being claimed as the work of
+white men into the heart of the Grand Canyon. The
+Tanner-French trail, the Red Canyon trail, the old Hance
+trail, the Grand View, Bright Angel, and Mystic Spring
+trails, are all old Indian trails. Not only are the
+cliff-dwellings and mescal pits proof of this, but the
+Havasupais can tell the families to whom they originally
+belonged and to whom the rights in them have descended.
+These rights they rigidly adhere to. It is the white
+man who knows no law as far as the Indian is concerned,
+and little by little the aborigine has lost springs,
+water-pockets, and trails, and is regarded and treated as an
+unwelcome visitor.</p>
+
+<div class="figcenter"><a id="mother"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image39l.jpg" width="272" height="342" alt="Havasupai Mother and Child." />
+    <p class="center"><span class="smcap">Havasupai Mother and Child.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="group"></a>
+    <img class="border" src="images/image39r.jpg" width="272" height="342" alt="A Family Group of Havasupais." />
+    <p class="center"><span class="smcap">A Family Group of Havasupais.</span></p>
+  </div>
+</div>
+
+<p>By this it must not be inferred that the Indians built
+the trails as white men build. In the main their trails
+were rude paths such as the mountain sheep might
+make, but in every case they had one of these rude
+pathways down into the canyon somewhere near to
+where the modern trails are now located. At the Bright
+Angel this path was changed when white engineers took
+hold of it, and at Mystic Spring Mr. Bass had built an
+entirely new trail, down a different slope, long before he
+discovered the Indian trail. Both unite near two great
+natural rock-cisterns, and then deviate below, the Indian
+trail zigzagging to the left, while Mr. Bass engineered a
+new trail of easy grade on the talus to the right.</p>
+
+<p>Some of the Havasupais are returning to the
+cliff-dwelling style of homes. My friend Wa-lu-tha-ma is<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span>
+forsaking his wood and brush "hawas," and constructing
+a house under the cliffs, where, as he quaintly puts
+it, he can "keep dry when much rain comes."</p>
+
+<p>It seems to me a reasonable supposition that it was
+from the frequency of the occurrence of these corn-houses
+in the walls of Havasu (Cataract) Canyon, with
+the occasional appearance of a few of the larger houses
+used as dwellings by the Havasupais, that the absurd
+and romantic yarns had their origin that fifteen, or less,
+years ago, were current in Arizona and elsewhere about
+this interesting people. The cowboys, miners, prospectors,
+and others, who accidentally stumbled upon the
+upper entrance to the Havasu Canyon, and wandered
+down its meandering course for ten or forty miles, even
+to the village of the simple Havasupais, returned to
+civilization and propagated and circulated stories that
+out-Munchausened Munchausen. They said these people
+were cliff-dwellers, living at the present day in the walls
+of the canyon; they were of powerful physical presence,
+and possessed great endurance. Their fields and gardens
+were wonderful, and their peach orchards surpassed
+those of most civilized cultivation, and they held in
+slavery a lesser people, dwarfs or pigmies, doubtless,
+who were cliff-dwellers like themselves, and whom they
+compelled by great cruelty to perform the most arduous
+labors.</p>
+
+<p>Others, having heard these stories, but whose spirit of
+adventure took them no farther than the "rim" of the
+canyon, claimed to have looked into the village and side
+canyons, and there seen the truth of these stories
+demonstrated. They had seen the pigmies and the
+gigantic Havasupais, had heard the harsh yells of the
+latter at the former, and had seen the frantic endeavors<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span>
+of the little people to obey the stern behests of their
+masters.</p>
+
+<p>All these yarns are explained by the fact that the
+distance of view dimmed the vision; the pigmies were
+boys driving the burros or horses, yelling and shouting
+as Havasupai boys delight to do, the voices magnified
+fifty-fold by the echoing walls of the canyon, while
+the parents moved around attending to their own
+business, or looked on and occasionally helped by
+a shout of encouragement or suggestion.</p>
+
+<hr class="chap" />
+
+
+
+
+<p><span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span></p>
+
+<h2><a name="ChXV." id="ChXV."></a>CHAPTER XV<br />
+<small>THE SOCIAL AND DOMESTIC LIFE OF THE
+HAVASUPAIS</small></h2>
+
+
+<p><span class="dropcap">F</span><span class="smcap">rom</span> the cradle to the grave the life of a Havasupai
+is practically an out-of-door life. Their
+hawas&mdash;even the best of them&mdash;are partially exposed
+and open, and in the summer hawas there is no
+pretence at what among civilized peoples is essential
+privacy.</p>
+
+<p>The games of the Havasupai children seem very few.
+I have seen only three. Of the first importance is
+shinny, or, as they call it, <i>tha-se-vi'-ga</i>. The goals are
+<i>go-ji-ga'</i>, the ball, <i>ta-ma-na'-da</i>, and the playing stick
+<i>ta-so-vig'-a</i>. The boys enter into this with the zest one
+would expect of such a time-honored game, yet, such
+is their general indifference to prolonged effort, they
+do not play it very often.</p>
+
+<p>An easier game, but generally left to the girls, is,
+<i>hui-ta-qui'-chi-ka to-ho'-bi-ga</i>, which I have fully described
+in my book on the Grand Canyon.</p>
+
+<p>The third game is stolen bodily from the Navahoes,
+except the name, which with the Havasupais is <i>T&#333;d-wi-ga</i>.
+It is the Nan-zosh, and is elsewhere fully described
+in these pages.</p>
+
+<p>Such a paucity of games is indicative of low mental
+power, lack of imagination and invention, and results
+in, or perhaps <i>from</i> a slow, heavy mental temperament.
+There is no comparison between the children<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span>
+of the same ages of the Havasupais and the Navahoes
+or Hopis. And yet, when they enter school, some of
+the Havasupais learn with a rapidity equal to that of
+these other children.</p>
+
+<p>It seems strange to find a people whose children
+have no equivalent for dolls; nothing specifically to
+care for. They are capricious in their treatment of
+their domestic animals, cats and dogs, sometimes petting
+them to excess, and then lifting the yelping or squalling
+creatures by the legs, twisting these members over
+their backs, or otherwise torturing them.</p>
+
+<p>The boys and the girls, as well as the men and
+women, are expert horse riders. Every family has its
+horses, and the children ride from their earliest years.
+Even as I write I catch glimpses now and then of a
+red-shawled girl on horseback and hear the hard strike
+of the horse's hoofs as he dashes along at break-neck
+speed along the trail near the hawa of my host. All ride
+astride, and are as fearless in ascending and descending
+the steep trails that give access and egress to their
+canyon home as the wildest and most expert of the
+Rough Riders.</p>
+
+<p>One of their great sports and gala times is when visiting
+Indians&mdash;Navahoes, Hopis, or Wallapais&mdash;come
+with fleet horses and races are arranged for. While they
+have no "Derby Day," they have days on which half
+the personal property of the village is pledged on the
+success of certain horses. They are inveterate gamblers;
+and blankets, buckskins, saddles, bridles, Navaho
+jewelry, horses, burros, and everything "gambleable"
+are risked on the outcome. And what an exciting scene
+an Indian horserace is, and how picturesque! There
+is not so much difference after all in human nature,<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span>
+when one penetrates below the surface. The reserved
+Englishman, the excitable Italian, the vivacious Frenchman,
+and the so-called stupid and stolid native aboriginal
+American exhibit exactly the same traits of
+character under the excitement of a horserace. But
+in Havasu Canyon the conditions are quite different
+from Ascot, Doncaster, or Newmarket. Here are bucks
+dressed in the breech-clout and excitement, and women
+gesticulating and waving their si-dram&acute;-as (our large
+flaming red or other "loud" colored bandannas,
+fastened over the shoulders and across the breast).
+Some suppress their excitement, others jabber like
+monkeys, and as the horses come to the starting-point
+there is just as much talking and din as after the start
+is made. One distinct feature is that many horses are
+raced without riders. They seem to understand, and
+when the signal to "let go" is given they dart off at
+full speed, just as if riders were on their backs urging
+them forward. Compared with our finely bred, beautifully
+chiselled horses, such as one sees, or used to see,
+in Lucky Baldwin's or the late Senator Stanford's stables,
+what ragged, scrawny, wretched creatures these are;
+and yet when they run how they surprise you, how
+those ugly limbs seem to limber up, and those sleepy
+eyes gain fire!</p>
+
+<p>Gambling at these races is carried to an extraordinary
+extent. Men, women, and children alike gamble all
+they possess, or even hope to possess. This gambling
+spirit has grown wonderfully in the past few years, for,
+during the Kohot Navaho's lifetime he constantly used
+his powerful influence to discourage it.</p>
+
+<p>Gambling, unfortunately, is not confined merely to
+horse-racing. All the afternoon, as I have sat at my<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span>
+work, a group of eight women, some young, some middle-aged,
+and one old, have gambled without cessation for
+five solid hours. Two young mothers had their babies&mdash;surely
+not more than two to three months old&mdash;and
+the youngest of the women was one of these mothers,
+and she could not have been more than eighteen years
+of age. Girls gamble at <i>Hui-ta-qui-chi-ka</i> for safety-pins,
+and boys for knives and the like, so that now it
+is a vice which has affected every individual of the
+tribe.</p>
+
+<p>The Havasupai children are expert ball tossers.
+With three or four small melons they rival the conjurers
+and jugglers of our vaudeville shows in feats of
+dexterity, keeping three or more balls in the air at
+the same time.</p>
+
+<p>Boys and girls alike run around in the fiercest rain,
+their feet and legs wet and the few clothes they have on
+absolutely soaked. The idea of changing them has
+never seemed to enter their primitive minds, and without
+care, without a fire, unless he chooses to build one, the
+youngster gets along as best he may. It is a case of the
+weaker going to the wall, for here only the strong can
+survive.</p>
+
+<p>There is very little attempt on the part of their parents
+to control them. They are generally allowed to do as
+they choose. I have often seen a little girl take a
+cigarette from between her father's lips, give it a few
+puffs, and return it, he all the while either indifferent to
+or unconscious of the act.</p>
+
+<p>The close proximity of Havasu Creek and its large
+ponds or reservoirs, made by the irrigation dams,
+naturally suggests that they are swimmers. Observation
+confirms this. From earliest childhood they are expert<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span>
+swimmers, boys and girls alike learning the art often
+before they can walk. I have seen mere babies placed
+in the creek and ditches by their parents and older
+brothers, and one can scarcely say they are taught to paddle,
+for it seems to come instinctively. There is not a
+child in the village who cannot swim and dive expertly,
+and there is no greater fun than to expend a dozen nickels
+by throwing them into one of the reservoirs and having
+the children dive for them. Sometimes they can be induced
+to bring the coins up in their teeth, even picking
+them in that manner from the sandy bed of the reservoir.
+They are as expert swimmers as the children of the
+South Seas. No Kanaka going out to meet an incoming
+steamer could ride the billows more daringly than the
+boys and girls of the Havasu swim in the rapid currents
+of their little stream. I have been with them to-day for
+a couple of hours. The boys dived into deep water
+and rose and fell like loons. I amused myself by throwing
+a stone into ten or more feet of water, and four or
+five of the boys would dive for it and get it almost as
+quickly as I could throw it. It was no sooner in than it
+was out again. One of the little girls, a sister of one of
+the boys, stood watching the sport. She became so
+interested that, suddenly, without removing her calico
+dress, she jumped into the deep place and enjoyed the
+fun with the rest.</p>
+
+<p>Then, a Havasupai man, riding a burro, brought the
+animal down into the stream where it was shallow and
+had a gravelly bed. For an hour he and the boys
+amused themselves by swimming back and forth through
+the deep pool, and every now and again one or another
+would jump on the creature's back and, hanging on,
+overbalance him, or make him turn a somersault. The<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span>
+burro bore it all good-naturedly and seemed to object
+very little to the fun: the only time he showed decided
+inappreciation was when the Indians got him down into
+deep water and forced his head under for too long a
+time.</p>
+
+<p>A little later on a horse was brought, who entered
+into the sport as if he were used to it. He swam back
+and forth and took to the water as willingly as a child
+takes candy. The boys hung on to his mane, got on
+his back, his neck, or hung on to his tail, and, to all
+seeming, it was all the same to him.</p>
+
+<p>Though they are so fond of the water, the Havasupais
+cannot be called in some respects a cleanly people. Far
+from it. Though they take the sweat bath almost as a
+religious rite<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> and their skin is thus kept clean, there is
+another kind of cleanliness in which they are very
+remiss. It would be unreasonable to expect that people
+living in the exposed wicker huts of the Havasupais
+could approach anywhere near the ordinary white man's
+standard of cleanliness. But certainly they might have
+a higher standard than they do. Lice swarm in the
+heads of the children and most of the women. On the
+other hand, all the younger men are particular to be
+cleanly in this regard, and dress their hair with skill and
+neatness. Bed-bugs abound in Havasu Canyon as in
+no other place on earth. They swarm everywhere, and
+are absolutely found in clusters in the sand, under the
+old bark of decayed trees, and in every conceivable
+and inconceivable lodging-place. The warm sand and
+the seductive moisture that obtains during the major
+part of the year must be especially conducive to their
+breeding, for they are ubiquitous. Yet, strange to say,<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span>
+I have never known of an instance where a bed-bug has
+been brought out of the canyon by a visitor. Though I
+have been with the Havasupais scores of times I never
+detected one of these vermin either in my clothing or
+bedding. The breed seems to be peculiar to the warm,
+moist air of the canyon and to be unable to live away
+from it, for which we give hearty thanks.</p>
+
+<p>Now and again scorpions may be found, and, after a
+rain, I have seen a score of hundred-legged worms (perfectly
+harmless) rolled up on the trail between the
+village and Bridal Veil Falls.</p>
+
+<p>Rattlesnakes are not common anywhere in those portions
+of the canyon much visited by the Havasupais,
+but now and then one may be found on the trails or
+basking in the sun on the rocks near by. Elsewhere in
+this canyon and its many greater or lesser tributaries
+they are common, and the Indians can find any quantity
+if they are sent for them. In all my years of wandering
+to and fro, though, I have not seen a half-dozen rattlesnakes
+in Havasu Canyon.</p>
+
+<p>Other pests are mosquitoes, gnats, and a small black
+fly which, in certain seasons, persistently lodges in the
+eye, causing considerable annoyance, and sometimes
+distress and pain. There are not many mosquitoes,
+though at times they are troublesome enough to satisfy
+one for their scarcity.</p>
+
+<p>Many of the women are expert basket makers, and in
+my book on Indian Basketry I have fully explained their
+methods of work and the charming nature of their
+designs. The Havasu Canyon is a basket maker's paradise,
+for the stream is lined for miles with willows
+suitable for this work.</p>
+
+<p><span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span></p>
+
+<p>The process of making strands or splints of the willows
+is a very simple and primitive one. Here as I sit
+writing (Sept. 14, 1901), Chickapanagie's squaw has a
+lot of willow shoots before her. Taking hold of one end
+of the splint in her teeth, she pulls away the cuticle with
+her fingers. These alone are her tools, and it is astonishing
+the rapidity and regularity with which the process is
+accomplished.</p>
+
+<p>As soon as a girl can frame her fingers to the work
+of basket making she is required to begin. It is very
+interesting to watch the small children in their endeavors
+to make the rougher baskets, and then, as they
+grow in skill, try the finer work. Pul-a-gas&acute;-a-a is not
+more than eight years of age, and yet a basket&mdash;k&#369;-&#369;&mdash;she
+brought to me was one of her own make, and it now
+occupies a place in my collection. The work is irregular
+and crude, but shows skill, and if the child has patience
+to stick to it, in time she will become one of the most
+accomplished basket makers of the tribe.</p>
+
+<p>As soon as possible after attaining puberty the
+Havasupai girls marry, generally between the ages of
+thirteen and fourteen. The parents themselves urge
+these early marriages. Whether they fear the loss of
+virtue in their daughters from evil white men, or the
+degenerate young men of their own tribe, I do not know,
+but several parents have told me that the sooner their
+girls marry, after they are marriageable, the better
+pleased they are.</p>
+
+<p>Marriage is generally arranged by purchase. When
+a young man sets his affections upon any particular
+girl, he contrives to show his preference for her, and,
+as soon as he finds that his attentions are agreeable, he
+visits his fair one's father or nearest male relative, and
+without parley begins to bargain for her as he would<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span>
+for a horse or any other commodity. The standard
+price for a wife is ten to twenty dollars, and where a
+trade cannot be made with a pony or blanket, the
+money itself is offered. The bargaining completed,
+there are no further preliminaries or ceremony, except
+that, three weeks or so before the wedding, the
+bridegroom takes up his residence in the hawa of the
+bride's parents. He is treated as one of the family, and
+at night rolls himself up in his blanket and sleeps alongside
+his prospective kinsfolk on the floor of the domicile.
+At the end of three weeks, if the contracting young
+folks are satisfied that their dispositions are harmonious,
+and if the marriage settlement is satisfactory, the
+wedding takes place. The groom takes his bride, the
+old folk take the medium of purchase, and the company
+laughs and banters the young husband and wife.
+The man takes the woman to his hawa, and the
+announcement of their marriage is made by the fact
+that they are living together and have assumed marital
+relationship.</p>
+
+<p>Sometimes an obdurate father or mother will refuse to
+sell a daughter, and thus expresses disapprobation of the
+suggested match. Occasionally, as among more civilized
+people, the young couple mournfully, but dutifully, acquiesce
+in the decision of the older people, but, more
+often&mdash;even, also, as white young people do&mdash;they
+rebel, and take the decision into their own hands by
+eloping and living together. This ends the matter.
+The ethics of the tribe are such that cohabitation once
+entered upon, the parents have no authority to declare
+the marriage void. And, as a further penalty for his
+obdurate obstinacy, the father loses the ten dollars or
+its equivalent he might have had by being kind and<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span>
+complaisant to the desires of the young couple.</p>
+
+<p>The Havasupais are polygamists, and believe in
+having as many wives as they can buy and support.
+At the time of his death Kohot Navaho had three wives
+living with him, and I personally know of two others
+that he had discarded on account of old age. When
+Hotouta, his oldest son, was living, his mother was a
+thrust-out member of Navaho's household. She was
+almost blind and decrepit, and Navaho with a wave
+of his hand and ten words had dismissed her from his
+bed and board. Hotouta had a tender heart and used
+to speak very bitterly about the injustice of this custom
+which allowed an old and helpless wife thus mercilessly
+to be discarded.</p>
+
+<p>Shortly before Navaho's death his oldest wife evidently
+"ruled the roost," and it certainly must have
+been by other means than her physical beauty. And
+yet she was vain of her good looks, for, when I made
+her husband's photograph, she became my strong ally
+in persuading him to sit before the camera, on condition
+that I would make a "sun-picture" of her own
+beautiful physiognomy and enchanting <i>tout ensemble</i>.
+When I made the photograph, she secured her petticoats
+between her legs in such a manner as to make
+them appear like rude trousers, and when I commented
+upon the unfeminine appearance and asked her to
+spread out her skirts in orthodox style, she boxed my
+ears with a manner at once decisive, haughty, and jocular,
+and bade me proceed as she was or not at all. The
+second wife was a meek kind of a creature, who seemed
+to be entirely under the dominion of wife number one;
+but the youngest wife, a buxom woman of twenty-three
+or four summers, evidently knew how to hold her own,<span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span>
+for she once or twice refused to obey wife number one,
+though she readily obeyed the same request when given
+by Navaho personally. This woman is now married to
+my old host, Waluthama.</p>
+
+<p>Marriage with a white man is unknown among the
+Havasupais, and unlawful cohabitation with one is punishable
+by death.</p>
+
+<p>The question of marrying is becoming a more serious
+one with the Havasupais each year. While occasionally
+a man will marry a Wallapai squaw, there is a
+strong sentiment against marriage outside of the tribe.
+Yet the number of the tribe is so small, and
+intermarriage has so long been carried on between them,
+that it is no uncommon thing for a young man or
+woman to be debarred from choice in marriage. At
+the present time G&#333;&#333;-fwho's son can marry but one girl
+in the whole tribe without violating their own laws
+of consanguinity, about which no people are more
+particular.</p>
+
+<p>The present Head Chief&mdash;Kohot&mdash;of the tribe is
+Man-a-ka-cha, a heavily built man, who is popular with
+the younger element. But he suffers much in comparison
+with the former Kohot, Navaho, who died
+in 1898.</p>
+
+<p>Kohot Navaho's was a strong face, marked and furrowed
+with bearing the cares of his little nation. A
+firm chin, powerful nose, gentle mouth, courageous
+forehead, eyes which were once fiery as well as piercing,
+but of late years had little of their primitive fire,&mdash;these
+gave a key to his character, in which firmness, courage,
+bravery, and gentle tenderness were commingled. His
+whole demeanor was of dignity and pride. No European
+sovereign in the days of despotic power could<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span>
+have worn the "air" of a monarch more regally than
+Navaho. But it was real with him. His kingship was
+within himself as well as in the affection of his people.</p>
+
+<div class="figcenter"><a id="daughter"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image40l.jpg" width="272" height="342" alt="Waluthanca's Daughter, with Esuwa, going for Water." />
+    <p class="center"><span class="smcap">Waluthanca's Daughter, with Esuwa, going for Water.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="wife"></a>
+    <img class="border" src="images/image40r.jpg" width="272" height="343" alt="Lanoman's Wife. A Havasupai." />
+    <p class="center"><span class="smcap">Lanoman's Wife. A Havasupai.</span></p>
+  </div>
+</div>
+
+<p>As might be expected with their powerful physical
+development, the men are great wrestlers, and often
+may be seen indulging in friendly, but none the less
+hard and exhausting bouts, where Havasupai methods
+of cross-buttocking and other "throws" are tested to the
+utmost. One of the former teachers was an expert
+wrestler,&mdash;learned doubtless among the Sioux, with
+whom he used to live as a United States teacher,&mdash;and
+one secret of the influence he had over the Havasupais
+was his ability to "down" them in a wrestling
+match. Time and again he had given their best men
+great "falls," and the more he threw, the more they
+respected and obeyed him.</p>
+
+<p>As runners and trailers they almost equal the Mohaves,
+Apaches, and Hopis, though, on the desert, their
+endurance is not so great as that of these two desert
+tribes. As canyon climbers, however, they surpass
+either of them. The climbing muscles, by life-long
+and constant practice, are remarkably developed, and
+they run up and down the long, wearisome, steep trails
+of canyons in a manner to excite the envy of a college
+athlete, and the astonishment of one who has, but a
+short time before, laboriously and tediously essayed a
+brief trip in which ascending or descending a steep trail
+was an essential feature.</p>
+
+<p>As riders they are skilful and full of endurance, but
+they are neither as graceful nor as daring as the Navahoes.</p>
+
+<p>Men and women both dress the buckskins for which
+the Havasupai is so famous. Amole root is macerated
+and beaten up and down in a bowl of water until a<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span>
+good lather and suds are produced. Then the operator
+takes a mouthful of the liquid and squirts it over the
+skin, which he manipulates and softens, rubs, scrubs, and
+pulls with his fingers and feet, moistening it again and
+again as occasion requires. Wild catskins are treated in
+the same way.</p>
+
+<p>From this excellent buckskin the men make moccasins
+for themselves and their women. The first time I
+saw Kohot Navaho he was sitting naked, upon a blanket
+outside his hawa, his three wives near by, they cutting
+and preparing peaches for drying, he busily engaged
+making a pair of moccasins. The sole is of two or three
+thicknesses of heavy rawhide, to which the uppers of
+buckskin are deftly sewn, with strings of catgut or deer
+intestines, the holes being made by a bone awl.</p>
+
+<p>Every summer trading-parties of both Hopis and
+Navahoes come down to the village, bringing blankets,
+ponies, pottery, and the like, for exchange. In 1898
+there were three separate bands of Navahoes and two of
+Hopis. Trading is a serious process. Laws of barter
+or sale are first made, before the traders open their
+packs, and all the people are expected to abide by these
+loosely promulgated laws without question. Then the
+hawa of the Havasupai host is turned into a store.
+Poles are suspended in every possible direction on which
+to show off the blankets to best advantage. A crowd
+of chattering men and women stand outside, or, now
+and again, come inside, during the whole day, and at
+night-time the men who have done business come in,
+squat on the ground, and spend the hours in smoking,
+tale-telling, and gossip.</p>
+
+<p>There is difficulty in the Havasupai mind at trading
+for more than one thing at a time. If you wish to buy<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span>
+six articles from the same Indian, you cannot pay a
+lump sum for the six. Each one must be traded and
+paid for separately.</p>
+
+<p>In most things there is no fixed standard of price.
+Fictitious values are placed upon articles of no value
+whatever, but to which the Indian mind has attached
+singular virtue and importance. On the other hand
+baskets, which require days to manufacture, taking no
+account of the time and arduous labor expended in
+gathering the materials, dyes, etc., for that purpose, are
+sold at varying prices, but nearly always far too low to
+begin to compensate them for the efforts expended.</p>
+
+<p>Yet they are keen traders in their way. "What
+can I get out of him?" is the normal attitude of mind,
+and the price is made to correspond to what the seller
+imagines is the ability of your pocket.</p>
+
+<p>In dealing with them, I adopted the plan years ago,
+as a fixed rule, from which I seldom deviate, to state a
+figure I will give for things offered to me, and that sum,
+no more, no less, is what I will pay. They soon learn
+this, and, though at times it seems to be a disadvantage,
+it gains the confidence of the Indian and he will the
+more readily trade with me.</p>
+
+<p>I once excited the hearty laughter and some scorn
+of the Havasupais by buying a lot of old baskets,
+blankets, etc., that they had long deemed of no value.
+I was seeking their older styles of work and urged them
+to bring me "any old trash" they had discarded. The
+usual crowd assembled around my camp, and, as each
+specimen of dilapidation was half-shamefacedly revealed
+a shout of laughter arose, directed partially at the would-be
+seller for her temerity in supposing that such rubbish
+could ever find a purchaser, and partially at myself for<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span>
+being so foolish as to want to carry it away. But I
+obtained some fine specimens, though much worn, of
+the workmanship I desired, so could afford to be very
+complaisant at the derision I aroused.</p>
+
+<p>The Havasupai is one of the most jolly, frolicsome,
+and light-hearted of mortals. With his stomach full he
+has no cares, and he goes into fun with a zest and energy
+that are pleasing. He is fond beyond measure of practical
+jokes,&mdash;when he is not the victim,&mdash;and cares very
+little who suffers so long as he can obtain fun. Consequently
+if one meets with a misfortune, especially a
+laughable one, he need expect little, if any, sympathy
+in Havasu Canyon.</p>
+
+<p>They are a singular mixture of frankness and cunning,
+of honor and deception, of truth and frankness, of
+reliability and untrustworthiness. They will as deliberately
+and coolly lie to a white man about anything and
+everything&mdash;if it suits their purpose&mdash;as they will
+tell the truth. Ask a man his name&mdash;an insult, by
+the way&mdash;and he will lie to you, even though you are
+a good friend; as, for instance, when, after being the
+guest of "Supai Charley" for several days, I quietly and
+without seeming intent asked him his name, which I
+knew to be Wa-lu-tha-ma, that I might send him some
+gifts I had promised. For a few moments he hesitated,
+and then said "Qu-ar-ri"&mdash;a Wallapai name that has
+no relation to the Havasus whatever. Sinyela was full
+of deception, and yet, when a friend told him he might
+catch one of his horses and ride it so far, and we reached
+that point and I suggested to him that he take the pony
+forward and leave it at the designated spot on his
+return, he would not listen to it for a moment.</p>
+
+<p><span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span></p>
+
+<p>They are petty thieves, but years of experience have
+taught me that they could not be persuaded to engage
+in larceny on a grander scale. One of my first experiences
+in this line was to have some little thing taken
+from my camp many years ago (I forget now what it
+was). Immediately I sent for Hotouta, and told him the
+article must be returned. In a few hours the boy thief
+(now a hang-dog looking buck) came and brought back
+the article.</p>
+
+<p>On my last visit, coffee and candy were taken from
+my sacks at Wa-lu-tha-ma&acute;s hawa, and three necklaces
+which I had taken as presents for some of the children.
+I spoke angrily to my host of his negligence to protect
+my goods when they were in his care, and, as for the
+necklaces, said if they were not returned by morning I
+should complain to the agent, and have the thief discovered
+and punished. Long before sunrise in the
+morning the necklaces were returned.</p>
+
+<p>There is a good deal of craft about some of them. For
+a long time Captain Jim and a few others had wished to
+have a road or trail made around Hue-gli-i-wa that would
+make it less dangerous, and add much to the comfort of
+the people, who lived both above and below this spot,
+when they wished to visit each other. For years nothing
+was done. But when, this year, he took the matter up
+again, he did it in a round-about way that won success.
+He urged that an invitation be sent to the leading
+horsemen of the Wallapais to bring their best horses
+and come and run races with them. The Wallapais
+accepted the invitation. Now was Captain Jim's
+opportunity for the display of his finesse. He casually
+suggested to some of the most ardent racers that the
+way to beat the Wallapais was to make a race-track
+just the same as the white men did, and, when it was<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span>
+completed, train their horses to run on it until they
+were so familiar with it that, when the Wallapais
+came, they would be able to take all the advantages
+this additional knowledge would give. The suggestion
+worked like a charm. It was Tom Sawyer's woodpile
+over again. The young men waited on the Kohot,
+Manakacha, and asked permission to cut a road a mile
+long through the middle portion of the canyon. The
+only place where this could be done was just where
+Captain Jim desired the road. He was appointed to
+see that the work was properly done, and the first few
+days of my visit were enlivened by the echoing roars
+of the powder explosions that were set off. When I
+went down to the lower part of the village it was over
+the new and completed road, a full mile in length, and
+well cut out and graded. Such a consummation was devoutly
+to be wished, and while races are not an unmixed
+good, one could tolerate them the easier for the
+Havasupais if they would always be the means of
+accomplishing such desirable ends.</p>
+
+<p>The Havasupais are far from being dull and stupid, as
+casual observers suppose. They can see the point of
+things as quickly as some of their white neighbors.
+For instance; I have elsewhere, in my Grand Canyon
+book, told how Silver, Hotouta's fine horse, was given
+to Mr. Bass. This horse has always been an object of
+envy to some of the young men of the tribe. Mr. Bass
+also bought from Sinyela a red mule of some of my
+exciting experiences. Having once had possession of
+this mule was in itself an overpowering temptation to
+those Indians, who, in the days of Sinyela's ownership,
+had been permitted to ride it. Consequently Mr. Bass
+was often annoyed by finding, on his return from an<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span>
+absence of a few days, that Silver and the mule, one
+or both, had been taken from the pasture and ridden
+by the Indians. When he completed his trail across
+the river and finally established the ferry that bears his
+name&mdash;the only ferry, by the way, across the Grand
+Canyon, and the only one on the Colorado River
+between Lee's Ferry and the one below the mouth of
+the canyons&mdash;he decided to swim Silver and the mule
+across the river and keep them for use on the north
+side. When this was done Chickapanagie was present.
+With a twinkle in his eye he said: "Bass heap sopogie
+(understand). Havasupai no ride 'em Silvern, and Red
+Mule no more."</p>
+
+<p>There is wide diversity in the attitude different members
+of the tribe hold towards the whites. Some are
+friendly, others openly hostile and ugly, while others
+merely receive strangers on sufferance as a necessary
+evil, useful for the purchase of baskets and such other
+things as they may have to dispose of.</p>
+
+<p>Manakacha was elected to his kohot-ship because
+the majority of the men were in favor of keeping out
+the whites from Havasu Canyon, and he was ever
+averse to the white man.</p>
+
+<p>Those, however, who are friendly, are good and
+true friends, as those who knew Hotouta, Spotty, and
+others who are gone can testify.</p>
+
+<p>Spotty was a genial, kindly soul, with whom I had
+various dealings. He was intelligent and reliable in
+his intercourse with me, though a medicine-man and
+ready to dispense charms, incantations, and native medicines
+on the slightest pecuniary provocation. On one
+of my early trips to Havasu I negligently overlooked
+taking a sufficient supply of extra films. What an idea!<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span>
+To start on such a trip and forget one's camera rolls.
+There were about thirty exposures left on my film and
+I was sure I should need two hundred and fifty.
+Indeed, long before I had reached the Havasupai
+village all the roll was exhausted, and no more pictures
+could be taken.</p>
+
+<p>I was disgusted with my own want of forethought, and
+generally disgruntled, when lo! on sight of Spotty
+the idea occurred as if by inspiration: "Why not send
+Spotty for it?" No sooner suggested mentally than
+I broached the subject. The round trip was a good
+fifty-five to sixty miles, and much of the road up Havasu
+Canyon, and I must have the roll within twenty-four
+hours. Spotty's eye was on the main chance, and
+he at once expressed his willingness to go provided
+there was "enough in it." "How much you give me?"
+he inquired. I considered for a while, and then with a
+Pecksniffian air of benignant charity offered him "two
+dollar!" "Al lite, I go! Maybe so I go quick you
+catch 'em two dollars and a half?" he asked. I studied
+over it awhile before committing myself, and then queried
+"When you start, Spotty?" Looking up towards hue-a-pa-a
+(the man image) on the upper rim of the near
+canyon wall, he pointed. "I go when you see 'em
+<i>ha-ma-si-gu-va&acute;-te</i> (the evening star)."</p>
+
+<p>"When you come back?"</p>
+
+<p>"I come back next day all same time you see 'em
+<i>ha-la'-ha</i> (the moon). Maybe so I come back sooner
+you see 'em, you give me two dollar half?"</p>
+
+<p>A twenty-four hours' ride on horseback&mdash;nearly
+sixty miles&mdash;through a solitary country where his only
+company would be coyotes, mountain lions, and other
+wild animals, and a large portion of it ridden in the<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span>
+dark night, for two dollars, with a bonus of fifty cents
+if the trip was made within twenty-four hours&mdash;it was
+not extravagant pay, so I cheerfully acceded to his request
+for the bonus. But now came the difficulty of fully
+explaining to Spotty what I wanted, and where he could
+find it. The tent at Bass Camp was divided into five
+compartments,&mdash;two small rooms with canvas walls on
+either side of a long room which ran through the centre
+of the tent, its entire width. Making a plan of the tent
+on the ground, so, and giving him the compass points, I
+showed that my "all same white man's basket made of
+leather," viz., my <a href="#valise">valise</a>, was in the northeast corner of
+the southwest room. The film was in the valise, but I also
+needed my ruby lamp, so I deemed it best for him to bring
+valise and lamp, which latter was separate. Off he went
+cheerfully and merrily, and two hours before the moon rose
+he was back at the camp with valise and lamp safe and
+secure. He received his bonus and we were both happy.</p>
+
+<div class="figcenter" style="width: 250px;"><a id="valise">
+<img class="border" style="margin-top: 1em;" src="images/image41.jpg" width="250" height="244" alt="Map of the tent at Bass Camp made to show Spotty where he would find the Valise." />
+</a></div>
+
+<p>Like all other Indians, they used to have an abnormal
+dread of the camera.</p>
+
+<p>One of my Havasupai friends, U-math-ka, thus stated
+his reasons for refusing to be photographed. With
+graphic gesture of horror and dread he said: "If you
+make my picture I die pretty soon. I look at the Sun.
+He get heap hot. I no breathe. I lie down. I die!"
+When I assured him no possible injury could result, he<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span>
+yielded to my urgent entreaties so far as to consent to
+allow me to make his sun-picture, on the sole condition,
+however, that I did not ask him to look at the camera,
+or to cease talking (he was relating some Havasupai
+myths at the time). His condition was what I desired,
+for it enabled me to secure the accompanying natural
+and life-like photograph.</p>
+
+<p>In speech the Havasupai tongue is not very musical
+or agreeable. The voices of men and women are soft
+and sweet, as a rule, and either when singing their rude
+aboriginal songs or those that they have been taught
+at school, they show a natural appreciation of tone
+that is not usual or common. In a sentence the last
+syllable of the last word is often a third higher than the
+rest of the word. This gives a singularly emphatic
+effect.</p>
+
+<p>The voices of the men are not unpleasant, though
+generally they are thrown too high&mdash;head tones&mdash;to
+be agreeable; and as conversation increases they often
+allow their voices to rise to an almost querulous note.
+There is a good deal of the chant about it of a half-musical
+nature.</p>
+
+<p>The women's voices are usually sweet and musical,
+but the language itself does not lend itself to the display
+of vocal sweetness. It is not a "liquid" language. It
+is full of crooks and twists, gutturals and harsh labials,
+and seems to be ground out in angles with a machine-like
+regularity. In some cases, the women, having
+imitated the querulous tone of some of the men, have
+developed a harshness that is disagreeable. The rapidity
+with which they learn new words is remarkable.
+Lanoman, one of the present policemen, asked me the
+English of a number of words, and all during the day I<span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span>
+heard him repeating them over to himself, and seldom
+would he need correction.</p>
+
+<p>The dress commonly worn by the women consists of
+a short skirt and waist, made of colored calico, and a
+<i>si-dram'-a</i>, which may be described as a rude shawl,
+two corners of which are tied obliquely across the chest.
+When at work this is often slung over one side of the
+body so that one arm is free. Among the Havasupais
+the si-dram-a that is most desired and sought after is
+one made of four large bandana handkerchiefs, with red
+as the choice of colors.</p>
+
+<p>The men, when I first visited them, seldom wore anything
+more than the breech-clout except in cold weather,
+but as school influences began to permeate the village,
+blue overalls and the cast-off trousers and other clothing
+of the white man were donned, until now it is a
+rare sight to see a man clothed in any other than the
+ordinary fashion, though the influence of the outside
+Indians is seen in the Spanish "cut" of all home-made
+garments. Moccasins are the common foot-gear, though
+occasionally a man or woman may be found wearing
+"civilized" shoes.</p>
+
+<p>Fish, pork, chicken, all kinds of birds and eggs, are
+tabooed as food by the Havasupais, but they eat rats,
+deer, antelope, rabbit, prairie dog, and mountain sheep.
+They are especially fond of beef, and horse and mule
+meat, no matter how the animals come to their death,
+are esteemed luxuries. They will even eat lizards and
+lice.</p>
+
+<p>The prickly pear and the fruit of the amole, or hosh-kon,
+are much favored when ripe. The latter is roasted
+in the coals until the outside is completely blackened.
+A hole is made in this carbonized surface to let out the<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span>
+steam, and, when cold, the fruit is eaten as a great
+delicacy. I have often eaten and enjoyed it, though it
+has a sickish-sweet vegetable taste that at first is
+somewhat unpleasant. The pinion nut, sunflower and squash
+seeds are also regarded as delicacies. Practice has
+made the Havasupais dexterous in eating these
+husk-covered seeds. The novice finds it a wearisome task
+to hull them, but the expert throws a handful of seeds
+into his mouth, cracks the shells, and by skilful
+manipulation eats the nuts on one side of his mouth and
+expels the shells on the other. When I can do this I
+shall make a meal on pinion nuts, as they are of
+exquisitely sweet and delicious flavor.</p>
+
+<p>Sunflower seeds, squash seeds, and a variety of wild
+grass seeds and corn are parched by the women by
+placing them in saucer-shaped baskets&mdash;or k&#369;-&#369;s&acute;&mdash;with
+hot ashes, and then tossing them up and down and
+to and fro until sufficiently cooked. The seeds are then
+scooped out with the fingers, and ground on a slab of
+basaltic rock, by rubbing one stone over the other. On
+the occasion of one of my visits, when I was the guest
+of Chickapanagie, I made the accompanying photograph
+of his wife as she thus parched corn in a basket. It
+was the placing of a covering of clay inside the k&#369;-&#369;,
+to prevent its burning, that led Frank Cushing to the
+belief that here was the explanation of the origin of
+pottery.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p>
+
+<p>Green squash is cooked after being hacked into pieces
+in an apparently reckless but most effective manner.
+With the squash in one hand, the woman takes a large
+butcher knife in the other and strikes indifferently at<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span>
+the squash, turning it around and at different angles
+the while. In a few moments chips, as it were, begin
+to fall into the cooking pot, and after the exterior is cut
+and hacked in every direction the cook begins to slice
+it into the pot. When well cooked, it is eaten without
+any other improvement than a little salt.</p>
+
+<p>Corn and beans are plentiful with them, and both are
+as delicious and tender as any I have ever tasted elsewhere.</p>
+
+<p>Mescal is one of their chief foods. It is made by
+them exactly as the Wallapais make it. That fibrous
+portion of the plant that cannot be treated in this
+manner is boiled, and the drink therefrom, when fresh,
+is a sickish-sweet liquid, that, however, might soon
+become agreeable. This liquid is of a dark brown color,
+and when boiled for a long time becomes a species of
+thin molasses.</p>
+
+<p>The Havasupais know no process of fermentation so
+far as I have been able to learn, and the elders of the
+people long objected to the coming of the white man
+because one of the bad things he brought to the Indian
+was whiskey and other intoxicants.</p>
+
+<p>Quail and ducks abound in various parts of the Havasu
+Canyon region. Even to this day many of the latter
+are shot, for sale to the white man, with the arrow instead
+of the gun. The Havasupais claim that the arrow
+is far less liable to scare away the flock than is the loud
+report of a gun, so they keep up their practice with the
+antiquated bow and arrow, and some of them show wonderful
+skill in their use. I have often placed a ten-cent
+piece in a notched stick and enjoyed watching the
+young men as they fired their arrows at it at a distance
+of fifty paces. Their skill was such that on one occasion<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span>
+I lost a dollar thus within half an hour.</p>
+
+<p>At one time in February I found the canyon alive
+with quail, the whirring of whose wings met us on every
+hand as we rode along from hawa to hawa.</p>
+
+<p>I am told there is no fish in Havasu Creek above
+Mooney Falls, but from the base of this fall on to
+the river both large and small fish are abundant. I
+rather doubt this, as on the occasion of my attempt to
+reach Beaver Falls down the course of the creek from
+Mooney Falls I saw no fish, nor signs of any.</p>
+
+<p>One of the Havasupais tells me that mountain sheep
+may be seen on the northern rim of the Grand Canyon
+in small bands. When the snow is deep upon the Buckskin
+Mountains and the Kaibab Plateau they descend
+to the more temperate regions of the canyon where
+grass may be found in plenty, and then the Paiuti and
+Paieed Indians kill them, drying the flesh for later
+use. This they do regardless of a territorial law, which
+forbids even an Indian killing mountain sheep at any
+time. The Indian regards his as a prior right, existing
+long before there was any territorial legislature, and he
+acts accordingly.</p>
+
+<p>Mountain lions, wildcats, lynxes, coyotes, badgers,
+deer, and antelope, with an occasional mountain sheep
+and bear, are the larger quarry of the Havasupai
+hunters. The deer and antelope they find in the open
+grassy glades of the forests on the canyon rim and
+reaching towards the desert. The other game is
+generally found in the recesses of the canyons or on
+the slopes of the far-away mountains of Hue-han-a-patch-a
+(the San Franciscos), Hue-ga-wool-a (Williams
+Mountain), or Hue-ga-da-wi-za (Red Butte).</p>
+
+<p><span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span></p>
+
+<p>Some of the skins are dressed with the hair on and
+are used for clothing, as sleeping mats, or are sold to
+the travellers at the trains or traded at the stores on the
+railway. But many of the better skins are carefully
+tanned and dressed and converted into buckskins, as
+before stated.</p>
+
+<p>This, indeed, is one of their staple articles of trade,
+good buckskins fetching as high as five dollars and even
+ten dollars cash. I have several times seen a blanket
+for which I had offered eight dollars or ten dollars
+readily exchanged for a simple buckskin, and it is not
+an unusual occurrence to note a trade where a fair
+Navaho pony is given for a large and well-dressed skin.</p>
+
+<p>The outside Indians that the Havasupais are familiar
+with are the friendly Wallapais, whom they call their
+cousins, the Hopis and the Navahoes. They have often
+had wars with the hated Mohaves, Apaches, and Paiutis.
+The Chemhuevis, Pimas, and Maricopas are their distant,
+little known, but accepted friends. Far-away Zuni
+is Si-u, and still farther Acoma is Ac-o-ca-va, and though
+intercourse with the people of these villages is rare, it
+has always been friendly.</p>
+
+<p>For the grazing and watering of their horses and other
+stock each head of a family has a certain region allotted
+to him, over the boundaries of which he may not allow
+his stock to wander, except when removing them or
+by special permission. Manakacha, the head Kohot,
+takes the range formerly owned or controlled by Captain
+Navaho, the late Kohot, viz., the region of Black Tanks.
+Rock Jones (the chief medicine-man) has Topocobya
+Canyon and the plateau above as far as the other side
+of the Grand Canyon towards the Mystic Spring Trail,
+where begins the territory of Vesna, Captain Burro, and
+Chickapanagie. This includes the south banks of the<span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span>
+Grand Canyon towards the Little Colorado River and
+including the Mystic Spring, the Bright Angel, the Grand
+View, Hance's old and the Red Canyon Trails, in the
+neighborhood of which, for centuries, the Havasupais
+have been descending. Indeed, it was the Havasupais
+who made the "Indian Gardens" that are so charming
+a feature of the Bright Angel Trail. Sinyela has the
+upper part of Havasu Canyon reaching to Bass's camp
+at the Caves, named by the Havasupais Wai-a-mel.
+Uta and Waluthama have the lower portion of Havasu
+Canyon, around to the head of Beaver Canyon and all
+the territory on the south side as far as Hack-a-tai-a&mdash;the
+Colorado River.</p>
+
+<p>Thus there are no disputes arising over the wrongful
+pasturage of stock, as each Indian regards himself as
+bound by the strictest ties of honor not to deviate from
+these established and long-observed boundaries.</p>
+
+<p>As I have before stated, the Havasupais at one time
+owned the whole of the Kohonino Forest region and
+also the trails into Hack-a-tai-a (the Grand Canyon).
+From time immemorial they have hunted from Havasu
+(Cataract) Canyon to the Little Colorado, and, of
+course, have had access to the water pockets, or rock
+tanks, in which rain water accumulates all along this dry
+and springless region. In talking with one of the Indians
+recently he asked me if the Great Father at Washington
+could do nothing for him and his people so that
+they might still continue to use the water pockets of
+their ancestral hunting-ground. He said, "You sabe
+Ha-ha-poo-ha (Rain Tank) and Ha-wai-i-tha-qual-ga
+(Rowe's Well) and Ha-ga-tha-wa-di-a (the water hole
+near Hance's Camp) and Ha-ha-i-ga-sa-jul-ga (Red
+Horse Tank), Havasupai use these water holes when<span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span>
+him go hunt deer and antelope. Now white man him
+come and say, 'D&mdash; you, you get away. I've got no
+water for any blanked Indian.' We no catch 'em water,
+we no go hunt, and we no go hunt we no catch 'em deer
+and antelope and jack rabbit, and by-em-by our squaws
+and boys and gels go heap hungry. Maybe so you
+see 'em Great Father at Washington and you tell him,
+and ask him what Havasupai do."</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span></p>
+
+
+
+
+<h2><a name="ChXVI." id="ChXVI."></a>CHAPTER XVI<br />
+<small>THE HAVASUPAIS' RELIGIOUS DANCES AND
+BELIEFS</small></h2>
+
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> Havasupais do not occupy a high place in
+the scale of religious life. They are very different
+from the Hopis and Navahoes. They have few ceremonies,
+few prayers, and few ideas connected with the
+world of spirits. If evil comes upon them they seek to
+propitiate the power that caused it. They dance and
+pray. But there is no system, no recurrence of elaborate
+ceremonials year after year. Indeed, the only
+regular dance that I have personally seen is that of the
+annual harvest, and that is occasionally omitted. The
+Sick Dance, as its name implies, is for the purpose of
+healing the sick.</p>
+
+<p>On the second night of my first visit to the Havasupais
+my companions and I were invited by Hotouta to
+accompany him to one of these harvest thanksgiving
+dances. It was a wild and fantastic scene. Gathered
+together in a circular enclosure, the fence made of
+willow poles bound together with withes of the same
+tree, were between one hundred and two hundred Indians
+of both sexes in any and all manner of dress and undress.
+Three or four bonfires added to the weirdness
+by throwing peculiar lights and shadows upon the countenances
+of those present. At times there was a silence
+which became almost solemn in its intensity, and then
+talking and chattering broke out again, as if the sound<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span>
+of their own voices helped, in some measure, to relieve
+the painfulness of the solemnity of this not-very-welcome
+religious ceremonial. I was actually gazing upon the
+preparations in progress for the sacred peach dance.
+One by one the notables of the tribe were pointed out
+to me. There stood Kohot Navaho in proud solitariness,
+eyeing the preparations with a moodiness which
+became his serious and taciturn nature. Not a thing
+of importance passed his eye. His keen powers of
+observation took in the frivolity of certain young Havasupai
+belles as well as the actions of the Chemehuevi
+Indian who was to be director of the music of this religious
+festival. By his side stood his second son, who,
+in gentle and mellifluous speech was talking to those
+with whom he came in contact. Hotouta, the second
+chief, was by my side, acting as guide, chaperon, and
+instructor in the mysteries. Here was his daughter,
+a fine buxom lass of sixteen summers, with merry,
+laughing eyes, saucy lips, thick black hair, cut with the
+usual deep fringe on her forehead, and a voice that
+would have been the fortune of an American girl who
+desired a place on the operatic stage. Yonder stood
+Ha-a-pat-cha, a fine athletic fellow with muscles of steel
+and a chest like that of an ox, whose only costume was
+the gee-string. He marched to and fro as if consciously
+proud of his fine figure, came up at a call from Hotouta
+and seemed to be highly pleased with his introduction
+to us, although there was an air of condescension in his
+handshake which suggested that I was the honored
+person. Perhaps I was! <i>Quien sabe?</i></p>
+
+<p>Near by stood Mr. Bass and a special commissioner
+sent by the United States Indian Department to report
+on the condition of the Havasupais, and seek to gain<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span>
+their consent to send their children to the Indian school
+at Fort Mohave.</p>
+
+<p>I was too tired that night to stay long. So after an
+hour's watching I returned to Hotouta's hawa, stretched
+myself out on the sand&mdash;<i>outside</i>&mdash;in my blankets, and
+was soothed to sleep by the monotonous chant of the
+dancers.</p>
+
+<p>Next day, in a burst of frolicsomeness I exclaimed to
+my friend, who was commonly called Tom by the whites:</p>
+
+<p>"Hotouta, why you no let me dance, all same Havasupai?"</p>
+
+<p>It never entered my comprehension that Tom would
+regard the remark with serious attention, hence my
+astonishment can better be imagined than described
+when thoughtfully he turned to me and said:</p>
+
+<p>"Maybe so! Me no know! Maybe so Havasupai
+no like 'em you dance. Maybe so they all same like
+'em! I see pretty soon."</p>
+
+<p>"Pretty soon" he came back with a cheery "All
+right! Navaho say you dance. Havasupai like 'em
+you!"</p>
+
+<p>Here was a fine predicament! I had never danced
+a step in my life. In the few ball-rooms I had visited
+I had been a "wall flower." But in this case I had
+provoked the invitation myself, so, after a brief mental
+struggle, as gracefully as possible I accepted the consequences
+of my own rash speech.</p>
+
+<p>When the hour arrived I placed myself under the
+hands of Hotouta, Yunosi his squaw, and their daughter,
+in order that I might be properly and appropriately
+apparelled for the occasion. The first salutation somewhat
+daunted me. Tom said, "You catch 'em white
+shirt!" The only white shirt I had was a night<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span>
+robe which had done service to such an extent
+that I had placed it in my saddlebags when we left
+civilized regions for the purpose of wrapping up specimens
+of rock to take home. Its "whiteness" may have
+been somewhat of a memory. But I brought it forth,
+and waited anxiously for Hotouta's approval. He was
+delighted, and I felt reassured.</p>
+
+<p>When it was donned, and a pair of blue overalls, I
+was ready to receive the painted lines of sub-chieftainship
+on my face, and the eagle plume in my hair.</p>
+
+<p>Then, in solemn dignity, we started down, Indian file,
+for the dance ground. At least Hotouta and I were
+dignified, while behind us Mr. Bass and the special
+Indian Commissioner were making frantic endeavors to
+hold in their laughter at the rude and brutal (!) jokes
+they were making at my expense. We had not proceeded
+far before Hotouta stopped me and with solemn
+face said: "You dance, you no laugh. Havasupai no
+like 'em you laugh!" I promised to be "as sober as a
+judge," and not laugh, and again we proceeded, to be
+stopped once more by Hotouta, who explained with
+perfect seriousness: "Maybe so you dance heap harnegi.
+Havasu squaw, she like 'em you. You catch 'em one
+squaw. Then you dance more and maybe so you
+catch 'em two squaw. She come, all same" (and here
+Hotouta illustrated how the squaw might come and
+separate me from my male companion to right or left,
+and take my hand in the fashion afterwards described).
+"She take your hand, all same. You no nip. She no
+like 'em you nip." I promised not to "nip," and with
+satisfaction Hotouta now led the way to the dance
+ground.</p>
+
+<p><span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span></p>
+
+<p>After a formal introduction to all the chiefs and their
+approval given to my being accepted as Hotouta's
+brother and a fellow chief with him in the tribe of the
+Havasupais, the dance began. This is how it was
+conducted.</p>
+
+<p>The "evangelist" sang over a strain of a new song.
+A dozen or so of the leaders took it up, and as soon as
+they were fairly familiar with it, the others joined in.
+Then the women took a hand, literally as well as figuratively,
+for they came in and separated the men, interlocking
+the fingers, midway between the first and second
+knuckle joints, standing shoulder to shoulder, and enlarging
+the group until a complete circle was formed.
+Then, with a side shuffling motion, moving one foot to
+the left and following it rapidly but rhythmically with
+the other, the while lustily and seriously singing the
+song they had just learned, the dance continued,&mdash;a
+dull, monotonous, sleep-producing ceremony, until the
+onlooker was awakened by manifestations he little expected
+to see at an Indian thanksgiving dance. Very
+often it occurs that women of the tribe are affected with
+a somewhat similar excitement to that which seizes the
+negro when he has "the power." With a shriek, the
+woman hysterically leaps within the circle made by
+the dancers, and howls and shouts and dances and
+jumps, and then, perhaps, throws herself in a heavy
+stupor upon the ground. Some will run to the centre
+post, and, hanging on with one or both hands, will
+swing rapidly around until they fall exhausted to the
+ground. When the male members tire of seeing these
+excitable females upon the ground, they unostentatiously
+step up to the prostrate figures, seize their long thick
+hair, swing it over the shoulder, and thus proceed to
+drag the now exhausted women to the fires, where<span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span>
+friends of their own sex attend them until they "come
+to."</p>
+
+<p>And what did all this ceremony mean?&mdash;for to the
+Havasupais it was a ceremony, performed with as much
+dignity as we perform our religious services in church
+or cathedral. While I was dancing Hotouta was giving
+an explanation to Mr. Bass. Each year this dance is
+performed as an act of highest devotion to gain the
+approbation of "Those Above." The Peach Dance is
+the "harvest thanksgiving" dance&mdash;when thanks are
+made for the gifts of the past and prayers are offered
+for the needs of the future.</p>
+
+<p>The leader of the singing was a Chemehuevi Indian,&mdash;a
+tribe located west of the Wallapais and living
+mainly on the California side of the Colorado River.</p>
+
+<p>He was a regular "evangelist" amongst the Indians,&mdash;a
+native Moody, and gifted enough, musically, to perform
+the part of Sankey or Excell. His harangue on this
+occasion was an unusually fervent oration, especially
+cutting to Hotouta, for he was one of the chief objects
+of the "evangelist's" vituperation and abuse. In fact
+had Hotouta been a white man he would have gone away
+saying the preacher was "horribly personal and disgracefully
+abusive" to the leading members of his congregation.
+He explained that the reason the tribe had
+lost so many of its members last year by the dread
+"grippe" was because of their levity. They had
+laughed too much, gone hunting and visiting white
+men's camps when they ought to have been dancing.
+They were allowing the white man to laugh them out
+of the traditions of their forefathers. Then he especially
+denounced all friendliness to the whites, and singled out
+Hotouta, Chickapanagie, Spotted Tail, and one or two<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span>
+others who had been the leaders in thus countenancing
+the whites, and administered to them severe rebukes.
+After this, referring to the offer of the whites to give
+them farming implements, food, etc., if they would send
+their children to the Indians' school at Mohave, he
+urged his hearers to listen to no such proposals. He
+said in effect: "Don't send your children to the school
+of the white man. If you do they will grow up with the
+heart of the white man, and the place of the Havasupai
+will know them no more. Your tribe will be broken up,
+and then the white man will come and take possession
+of your canyon home where the stream ever flows and
+sings to the waving of willows by their side. He will
+rob you of your corn-fields and of your peach orchards.
+No longer will the place where the bodies of your ancestors
+were burned be sacred to you; your hunting-grounds
+are now all occupied by him, the deer and the
+antelope have nearly disappeared before his rifle, and
+he is hungry to possess the few things you still have
+left. This offer is a secret plot against you. He thinks
+if he cannot drive you out he will seduce you out, and
+this school is the offer he makes to you, so that he can
+get your children into his hands. There he will teach
+them to make fun of you; to despise your method of
+living; your houses, your food, your dress, your customs,
+your dances will all be ridiculed by him, and so
+you will lose the favor of 'Those Above,' and you
+yourselves will soon die and your name and tribe be
+forgotten." In other words, he endeavored to make it
+perfectly clear to the assembled Havasupais that the
+school proposition was a white man's scheme&mdash;a dodge&mdash;to
+get their children away so that eventually
+they&mdash;the whites&mdash;might claim the Havasu Canyon for<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span>
+themselves.</p>
+
+<p>Thus he exhorted time after time, and, after each sermon,
+sang out, line for line, a new song that he desired
+them to learn. At first he alone sang, then Navaho and
+a few of the older ones took up the strain, and soon all
+joined in. Then the dance began, and continued with
+unabated zeal and fervor until the "missioner" gave the
+signal for rest. Then, after another harangue, another
+song was learned, another dance performed, and so on,
+<i>ad libitum</i>.</p>
+
+<p>The state of mental exaltation or frenzy, not unlike
+those peculiar manifestations of the negroes at revival
+meetings, the Shakers, "having the power" etc., is not
+uncommon among the Havasupais. At the Thapala
+Dance I have seen three women almost simultaneously
+suddenly dart from different parts of the dance circle,
+and hysterically shrieking, yelling, and singing, foaming
+at the mouth, tearing their hair, falling down with violence,
+and with appalling disregard to the injury to their
+own bodies dash against each other, or on the great central
+tree trunk, which stands like a flagpole in the centre
+of their dance corral, yield to this uncontrollable frenzy,
+and remain under its influence for an hour or more.
+During the whole time of their ecstasy, the dance continued
+uninterruptedly, except when one of the frenzied
+women dashed towards the dancers as if to escape the
+circle. Then the man nearest by rudely took her by the
+arms, body, or shoulders and thrust her, shrieking, back
+into the centre of the circle.</p>
+
+<p>Yunosi gained her present name because of her occult
+powers and frenzied visions. After Hotouta's death she
+would occasionally wake up and cry out that she saw
+the spirit of her husband, "Tom, heap big Supai chief."<span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span>
+And, strange to say, in these exalted moments she invariably
+spoke in the crude English her husband had
+taught her and of which she was very proud. Pointing
+into vacant space, with glaring eyes and excited voice,
+she would declare that she saw "Big chief Tom. He
+come back to see me. O Tom! Tom! I see you."
+Then turning to her friends and others around, she
+would shriekingly ask, "You no see? You no see?"
+And thus she gained her name, Yunosi.</p>
+
+<p>Thinking that perhaps the Havasupais used some
+herb, drug, or intoxicant, similar to opium, hasheesh, or
+the stramonium (jimson-weed) which the Navahoes use
+to produce similar frenzies and visions, I took some of
+this, which they call smal-a-ga-to-a, and asked several
+if they ever used it. In every case the answer was a
+sharp "No! Han-a-to-op-o-gi," and one Havasu informed
+me it was "very bad. All same white man's
+whiskey." Indeed, such has been the excellent teaching
+they have received from their ancients, and the
+tenacity with which they, as a people, have adhered
+to it, it may be safely affirmed that the Havasupais use
+no noxious drug, or fermented or intoxicating liquor,
+and that they do not know any processes by which they
+can be made.</p>
+
+<p>The ways of the Havasupai medicine-men are similar
+to those of fakirs in all lands and ages. I have seen
+Rock Jones, after examining a patient, jump up and
+excitedly exclaim: "I can see into your head and all
+through your brains; down your throat and into your
+stomach, through your kidneys, bladder, and intestines,
+and you are sick, very sick, very heap sick. But I am
+a good medicine-man. I can cure you sure, I can cure
+you quick. But you must promise to give me five<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span>
+dollars. Don't forget I must have five dollars."</p>
+
+<div class="figcenter"><a id="jones"></a>
+  <div class="figsub" style="width: 272px;">
+    <img class="border" src="images/image42l.jpg" width="272" height="340" alt="Rock Jones, Leading Medicine Man of Havasupais." />
+    <p class="center"><span class="smcap">Rock Jones, Leading Medicine Man of Havasupais.</span></p>
+  </div>
+  <div class="figsub" style="width: 272px;"><a id="sinyela"></a>
+    <img class="border" src="images/image42r.jpg" width="272" height="339" alt="Sinyela, with Esuwa, going for Water." />
+    <p class="center"><span class="smcap">Sinyela, with Esuwa, going for Water.</span></p>
+  </div>
+</div>
+
+<p>In one case with which I was familiar, the medicine-man
+declared that the heart of one sick man had gone
+away to the topmost peak of one of the canyon walls.
+It would cost several dollars to charm it back, but he
+could do it. Yielding to the pleadings of the man
+without the heart, he began to exercise his charms and
+incantations, and the next day he came in and declared
+he had seen it return during the early morning hours,
+and his patient would recover. His prognostication
+was correct; the man was soon well and strong, and
+paid his six-dollar fee for having his heart returned to
+him, with due gratitude and thankfulness.</p>
+
+<p>Another man who had been on the trail of some
+runaway horses had become overheated and was attacked
+severely with cholera morbus. He was brought
+into the village nearly dead, his pains increased by a
+terrible soreness in his back, caused by severe vomitings.
+The medicine-man gave him a large dose of red
+pepper, and, after sucking the flesh of his stomach,
+bowels, and back, rubbed the body of the sick man with
+red pepper, and then began his incantations. Soon he
+declared that a Wallapai doctor who hated the Havasupais
+had left a long white rope on the trail over
+which the sick man passed, and that it was this charmed
+rope which had entered his body and caused the sickness.
+On the promise of a fee of several dollars, he
+expressed confidence that the rope could be successfully
+taken from the invalid, and that its removal would
+be followed by immediate recovery. After a little time
+had elapsed, the crafty charlatan produced a long white
+rope, which he said his skill had extracted. Needless
+to add, the patient recovered, and to this day extols<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span>
+the wonderful skill and power of his physician.</p>
+
+<p>Of late years a large number of Havasupais have
+been carried off with a bilious fever, with marked malarial
+symptoms. The usual indifference in the earlier
+stages of the disease gives way later on to frantic sweatings
+and appeals to the medicine-man, who comes and
+sings and seeks by his incantations to remove the evil
+something within the patient that causes the disease.
+If the sick person is daring enough to apply to the
+agency teacher for medicine, he knows that he no
+longer need expect any help from the medicine-man,
+whose curses will follow him to the world of doom. As
+in the world of civilization there is jealousy, sharp and
+keen, between the schools of medicine, so do the Havasupai
+medicine-men resent any innovations upon their
+time-honored customs.</p>
+
+<p>Here, as elsewhere, one man's skill and reputation is
+oftentimes maintained by pulling down that of another.
+Dr. Tommy used to be a fairly successful medicine-man,
+but once, during a fearful epidemic of grippe,
+several children died under his ministrations. It was
+soon noticed that those parents whose children had
+been treated by another medicine-man were active in
+spreading the report that "they believed Dr. Tommy
+had killed the children by giving them coyote medicine."
+And this "tommy-rot" killed him as a medicine-man,
+for, though he was never brought to any trial on
+account of this charge, he was shunned and ostracized,
+and in very rare cases is ever called upon to exercise
+his medical powers.</p>
+
+<p>There are now three medicine-men in the tribe, the
+chief of whom is Rock Jones, whose Havasupai names
+are suggestive. They are: Pa-a-hu-ya&acute; and In-ya-ja-al&acute;-o,<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span>
+the former signifying "black," the other "the
+rising sun." At-nahl, whose name means a "sack," is the
+second in importance, and the youngest is Ma-t&#333;-m&#257;&acute;,
+commonly known as Bob. I have just asked Lanoman
+which is the best medicine-man of the three, and his
+reply when I asked "Who makes the sick people well
+the quickest?" was: "All same. All no good. All
+make people dead pretty quick!"</p>
+
+<p>Death is supposed to be, in every case, the departure
+of the spirit from the body, and when the sick person is
+approaching death the friends and relatives, led by the
+medicine-man, will often sit around the invalid and sing
+their petitions to the departing spirit in the hope that it
+may be led to repent and return to the body. If the
+patient recovers, the medicine-man takes the credit
+(and what pay he can get) for the return of the spirit,
+and goes about in high feather, recounting to all he
+meets the new instance of his wonderful and occult
+power.</p>
+
+<p>One of the greatest insults that can be offered to the
+friends of a dead Havasupai is to refer to him. The
+reason given to me for this is that whenever a thought
+is sent after a dead person it either prevents his spirit
+continuing the journey to Shi-pa-pu, or leads him to
+desire to return to earth, neither of which are good for
+a Havasupai.</p>
+
+<p>One of the school teachers informed me that she once,
+in reconvening the school after a holiday, read out the
+name of a child that had recently died. The moment
+the name was pronounced several of both boys and girls
+burst out, some into a wild wailing and others into fierce
+and angry denunciations of the wicked white woman
+who had thus arrested the spirit of the deceased on its<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span>
+journey to the underworld.</p>
+
+<p>The last night of our first visit the Havasupais had a
+Sick Dance. When one of their number is very sick or
+about to die, the medicine-man summons the principal
+men and women of the camp to dance around him, in
+the hope of driving away the disease. It so happened
+that during our visit one of the young bucks was very
+sick, and a dance was ordered for Saturday evening.
+It was quite a distance away from our camp, and Vesna,
+whose guest we were that night, informed us that we
+would not be welcomed. The welcome would have
+been overlooked but for our need of rest, and as it was
+a mile or two away, it was decided not to attend,
+although we could hear the incantations at intervals
+during the night. The dance, however, was similar to
+such dances elsewhere. The sick man was placed in the
+open air and a circle formed around him, while a slow
+and solemn dance was engaged in by those in the circle,
+and all participated in the chanting of an incantation.
+This was kept up during the entire night, the voices of
+the singers at times pitched to a very high key. As
+soon as one in the circle grew tired, he dropped out
+and another took his place, but the dance and chant
+never ceased. If a sick man survives the noise and din
+and wakefulness of this until morning, it is probable that
+his vitality will carry him through, and he will recover.</p>
+
+<p>If death is thought to be certainly near, the best
+clothes of the wardrobe are brought out and placed
+upon the dying person. A woman's best dress is not
+too good for her to die in, and a man's finest garments,
+even to the broadcloth cast-off "Prince Albert" received
+through the kindness of some white friend in
+the East, is deemed the only appropriate gear in which<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span>
+to meet the dread summons to Shi-pa-pu. When life is
+extinct the dressed-up body is wrapped in the best
+blanket the hawa affords, and is then ready for the
+period of wailing and mourning. Relatives and friends
+of the deceased come and sit in the hawa, and as the
+spirit moves them they raise their voices in lamentation,
+or, singing the bravery, the daring, the good deeds of
+the deceased, ask for him a safe journey to the dread
+secret places of the underworld. Nothing can be more
+doleful than to hear these sad lamentations in the dead
+of the night. All is still, except the never-silent stream
+which steadily keeps up its murmur as it flows over the
+stones. Otherwise the very Angel of Silence seems to
+be brooding over the scene, for the babble of the creek
+merely accentuates the nearly perfect stillness. Suddenly
+a loud, long, minor wail rises from the hawa in the
+midst of the willows, and one feels that he can see the
+sound ascend to the heights of these enclosing walls,
+striking here and there, and then rebounding to opposing
+walls, until the canyon is full of voices, wailing one
+against the other and making a spirit chorus of infinite
+sadness and distress. The imagination unconsciously
+suggests that these echoing wails are the sympathizing
+spirit voices of men and women&mdash;former inhabitants of
+this canyon of the willows&mdash;who have come to weep
+with those who weep for their dead loved ones.</p>
+
+<p>There is no fixed period for this wailing, but as soon
+as it is satisfactorily concluded the body is tenderly
+thrown across the best horse owned by the deceased, if
+a man,&mdash;or ridden by her, if a woman,&mdash;and, accompanied
+by other animals conveying some of his or her
+most desirable treasures, is taken to the burial or burning
+ground. Prior to the advent of the white man the<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span>
+Havasupais practised cremation, and between Bridal
+Veil and Mooney Falls, and also on the rim of the Grand
+Canyon, at a place since named Crematory Point, the
+remains of scores of burned bodies of men and women
+and also of horses were recently to be seen. For it was
+deemed of the greatest importance to give the spirit of
+the deceased the spirit of his dead horse, upon which he
+might ride to the dark abode of the underworld. Before
+it was burned, the horse must be strangled, and
+this was done by tightly tying a strip of wet buckskin
+around his neck, and, as it dried, it rapidly contracted
+and thus strangled the doomed animal. Then both
+human being and animal were burned.</p>
+
+<p>But even this was not considered a sufficient offering
+to the powers of the dead. Returning to the village, a
+peach tree in the orchard of the dead man was cut
+down that it might also be "dead" and thus accompany
+its owner to the spirit world and give him its refreshing
+fruit there. On the death of a chieftain or great warrior,
+several peach trees&mdash;thapala&mdash;are cut down.</p>
+
+<p>Of late years, however, these customs of cremation,
+strangling of horses, burning of treasures, and cutting
+down of peach trees have not been as universal as
+formerly. Hotouta, the oldest son of Kohot Navaho,
+the last of the old chiefs, had great influence with his
+people, and Mr. Bass succeeded in convincing him of
+the extravagant folly of thus wasting on the dead, to
+whom the sacrifices were of no benefit, that which could
+be of so much use to the living. Consequently his
+influence materially helped to change the custom from
+cremation to ground interment. Later, after Hotouta's
+death, when several families had gone back to the old
+habit of cremation, others exercised their influence<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span>
+with the Havasupais to lead them to abandon the old
+custom. These endeavors were all effective to a large
+extent, and, when Captain Navaho, the last great Kohot
+the Havasupais will ever have, died in 1898, he was
+buried instead of being cremated. Late in 1897, however,
+the son of Sinyela died, and though in many
+things Sinyela is one of the most progressive of the
+Havasupais, he and his brother took the boy's body
+across a horse, tied an axe to the corpse, and started up
+the canyon towards Topocobya. When they returned
+the axe had been used, the horse was strangled, and
+burned bones of human and equine bodies in a side
+gorge attest the hold the old superstitions and customs
+still have upon the Havasupai mind.</p>
+
+<p>And again in the summer of 1899&mdash;May or June&mdash;when
+the daughter of the present Kohot and wife of
+Lanoman (another son of Sinyela) died, Lanoman
+felt that nothing short of the old and time-honored
+method of cremation would be suitable for the daughter
+of the new chief and the wife of so smart and bright
+an Indian as himself. For Lanoman knew more English,
+perhaps, than any other Havasupai, and was afflicted
+with the not uncommon complaint of great
+self-esteem and conceit. Accordingly, the body was
+clothed in the finest blankets of the wardrobe, and
+many precious things were taken with it to the Havasu
+Canyon below Mooney Falls. Tenderly the body was
+lowered down the already nearly useless ladder, and
+after suitable wailing, the funeral pyre was built, the
+body placed thereupon, more wood heaped around
+and over the body, and then the whole fired. When
+the body was destroyed, the mourners returned, kicking
+down the upper portion of the ladder as they did so,<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span>
+that no other Havasupai should be burned there, and
+also that no white foot should again desecrate the
+sacred precincts of the lower Havasu Canyon. Then,
+that the favorite horse of the woman thus honored after
+her death should follow her to the underworld, it was
+taken to the edge of the plateau above, from which the
+descent to Bridal Veil and the upper portion of Mooney
+Falls is made, the wet strip of buckskin tied around its
+neck, and, as the cord dried and tightened, and the
+poor animal began to reel and totter in its death
+struggles, it was given a push, tumbled over the edge,
+and&mdash;instead of descending to the lower canyon at
+the foot of the Falls where the burned body was&mdash;fell
+on the shelves of limestone accretions which terrace
+the canyon at the side of the Falls, bounded from one
+terrace to another, and then, to the infinite disgust of
+the mourners, lodged there. And there it still remains&mdash;or
+what is left of it, for, as I passed by in July, 1899,
+though I could not see the animal, the frightful odor of
+the carrion ascended to the very heavens.</p>
+
+<hr class="chap" />
+
+<p><span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span></p>
+
+
+
+
+<h2><a name="Bib" id="Bib"></a>BIBLIOGRAPHY</h2>
+
+
+<p>On the Navahoes consult the full list prepared by Professor
+Frederick Webb Hodge in Washington Matthews' "Navaho
+Legends," published by Houghton, Mifflin &amp; Co., for the American
+Folk-Lore Society.</p>
+
+<p><span class="smcap">Coues, Elliott.</span></p>
+
+<p>On the Trail of a Spanish Pioneer. The Diary and Itinerary of
+Francisco Garc&egrave;s in his Travels through Sonora, Arizona, and
+California. 2 vols. Francis P. Harper, New York, 1900.</p>
+
+<p><span class="smcap">Dorsey, George A., and Voth, H. R.</span></p>
+
+<p>The Oraibi Soyal Ceremony. (Field Columbian Museum, publication
+55, Anthropological Series, Vol. III, No. 1. 59 pages and
+many plates.)</p>
+
+<p><span class="smcap">Fewkes, Jesse Walter.</span></p>
+
+<p>Preliminary Account of an Expedition to the Pueblo Ruins near
+Winslow, Arizona, in 1896. (In Smithsonian Report for 1896.
+Pages 517 to 539.)</p>
+
+<p>Preliminary Account of Arch&aelig;ological Field Work in Arizona
+in 1897. (In Smithsonian Report for 1897. Pages 601 to 603.)</p>
+
+<p>Two Ruins Recently Discovered in the Red Rock Country,
+Arizona. (In American Anthropologist, August, 1896. Pages
+263 to 283.)</p>
+
+<p>Pueblo Ruins near Flagstaff, Arizona. (In American Anthropologist,
+<span class="smcap">N. S.</span>, Vol. II, 1900. Pages 422 to 450.)</p>
+
+<p>A Suggestion as to the Meaning of the Moki Snake Dance. (In
+Journal of American Folk-Lore, date unknown. Pages 129 to
+138.)</p>
+
+<p>The Owakulti Altar at Sichomovi Pueblo. (In American Anthropologist,
+<span class="smcap">N. S.</span>, Vol. III, 1901. Pages 211 to 226.)</p>
+
+<p>An Interpretation of Katchina Worship. (In the Journal of
+American Folk-Lore, April-June, 1901. Pages 81 to 94.)</p>
+
+<p><span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span></p>
+
+<p>The Pueblo Settlements near El Paso, Texas. (In American
+Anthropologist, <span class="smcap">N. S.</span>, Vol. IV, No. 1, 1902. Pages 57 to 95.)</p>
+
+<p>The New Fire Ceremony at Walpi. (In American Anthropologist,
+<span class="smcap">N. S.</span>, Vol. II, No. 1, 1900. Pages 80 to 138.)</p>
+
+<p>Property Rights in Eagles among the Hopi. (In American
+Anthropologist, <span class="smcap">N. S.</span>, Vol. II, 1900. Pages 690 to 707.)</p>
+
+<p>Tusayan Flute and Snake Ceremonies. (In Nineteenth Annual
+Report Bureau of American Ethnology, 1901. Pages 957 to
+1011.)</p>
+
+<p>Arch&aelig;ological Expedition to Arizona in 1895. (In Seventeenth
+Annual Report Bureau of American Ethnology, 1898. Pages
+520 to 744.)</p>
+
+<p>Snake Ceremonials at Walpi. (Vol. XIV. of Journal of American
+Ethnology and Arch&aelig;ology. Houghton, Mifflin &amp; Co., Boston,
+1894. In this volume is a carefully prepared bibliography on
+the Snake Dance (see pages 124 to 126) which is too lengthy to
+be reproduced here and to which the student is referred.)</p>
+
+<p><span class="smcap">Garc&eacute;s, Francisco.</span></p>
+
+<p>Diary and Itinerary, translated by Elliott Coues. (See Coues.)</p>
+
+<p><span class="smcap">Hough, Walter.</span></p>
+
+<p>Environmental Interrelations in Arizona. (In American Anthropologist
+for May, 1898. Pages 133 to 155.)</p>
+
+<p><span class="smcap">James, George Wharton.</span></p>
+
+<p>In and Around the Grand Canyon. Little, Brown, &amp; Co., Boston,
+Mass., 1900.</p>
+
+<p>Indian Basketry. Henry Malkan, New York, 1901.</p>
+
+<p>The Havasupai Indians and their Cataract Canyon Home. (In
+Good Health, Battle Creek, Mich., August, 1899. Pages 446 to
+456.)</p>
+
+<p>The Industries of the Navahoes and Mokis. (In Good Health,
+June, 1899. Pages 315 to 322.)</p>
+
+<p>The Pueblo Indians and their Prayer Spring. (In Good
+Health, July, 1899. Pages 379 to 384.)</p>
+
+<p>The Snake Dance of the Mokis. (Two articles in Scientific
+American, New York, June 24, 1899, and September 9, 1899.)</p>
+
+<p>Scenes of Spanish Occupancy in our Southwest. (In American
+Monthly Review of Reviews, July, 1899. Pages 51 to 59.)</p>
+
+<p>Discovery of Cliff Dwellings in the Southwest. (In Scientific
+American, New York, January 20, 1900.)</p>
+
+<p><span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span></p>
+
+<p>What I Saw at the Snake Dance. (In Wide World Magazine,
+London, January, 1900. Pages 264 to 274.)</p>
+
+<p>Harvest Festivals of Some of our Southwestern Aborigines.
+(In Good Health, October, 1899. Pages 583 to 589.)</p>
+
+<p>Moki Fashions and Customs. (In Good Health, November,
+1899. Pages 641 to 647).</p>
+
+<p>Types of Female Beauty among the Indians of the Southwest.
+(In Overland Monthly, San Francisco, Cal., March, 1900. Pages
+195 to 209).</p>
+
+<p>Some Indian Women. (In New York Tribune Supplement,
+April 8, 1900.)</p>
+
+<p>The Fire Dance of the Navahoes. (In Wide World Magazine,
+London, September, 1900. Pages 516 to 523.)</p>
+
+<p>The Hopi Basket Dance. (In New York Tribune Supplement.)</p>
+
+<p>Indian Madonnas. (In New York Tribune Supplement, December
+23, 1900.)</p>
+
+<p>Indian Pottery. (In House Beautiful, Chicago, April, 1901.
+Pages 235 to 243.)</p>
+
+<p>Down the Topocobya Trail. (In Wide World Magazine, London,
+April, 1901. Pages 75 to 80.)</p>
+
+<p>Indian Basketry. (In Outing, New York, May, 1901. Pages
+177 to 186.)</p>
+
+<p>The Storming of Awatobi. (In the Chautauquan, Cleveland,
+O., August, 1901. Pages 497 to 501.)</p>
+
+<p>The Art of Indian Basketry. (In the Southern Workman,
+Hampton, Va., August, 1901. Pages 439 to 448.)</p>
+
+<p>Indian Basketry in House Decoration. (In the Chautauquan,
+Cleveland, O., September, 1901. Pages 619 to 624.)</p>
+
+<p>Moki and Navaho Indian Sports. (In Outing, New York,
+October, 1901. Pages 10 to 15.)</p>
+
+<p>Indian Pottery. (In Outing, New York, November, 1901.
+Pages 154 to 161.)</p>
+
+<p>The Hopi Indians of Arizona. (In Southern Workman, Hampton,
+Va., December, 1901. Pages 677 to 683.)</p>
+
+<p>The Collecting of Indian Baskets. (In the Literary Collector,
+New York, January, 1902. Pages 103 to 109.)</p>
+
+<p>Some Indian Dishes. (In American Kitchen Magazine, Boston,
+Mass., January, 1902. Pages 129 to 133 and frontispiece.)</p>
+
+<p>The Indians and their Baskets. (In Four Track News, New
+York, February, 1902. Pages 77 to 79.)</p>
+
+<p><span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span></p>
+
+<p>Indian Blanketry. (In Outing, New York, March, 1902. Pages
+684 to 693.)</p>
+
+<p><span class="smcap">Lummis, Charles F.</span></p>
+
+<p>Across the Continent. (Scribner's.)</p>
+
+<p>A New Mexico David, and Other Stories. (Scribner's.)</p>
+
+<p>The Land of Poco Tiempo.</p>
+
+<p>The Man that Married the Moon.</p>
+
+<p>All the volumes of "Land of Sunshine," now "Out West," of
+which he is Editor, published in Los Angeles, Cal.</p>
+
+<p><span class="smcap">Matthews, Washington.</span></p>
+
+<p>Navaho Legends. (The American Folk-Lore Society. In this
+volume Professor F. W. Hodge has a full bibliography on the
+Navahoes.)</p>
+
+<p><span class="smcap">Mindeleff, Cosmos.</span></p>
+
+<p>Navaho Houses. (In Seventeenth Annual Report Bureau of
+American Ethnology, 1898. Pages 475 to 517.)</p>
+
+<p><span class="smcap">Pepper, George H.</span></p>
+
+<p>The Navaho Indians. An Ethnological Study. (In Southern
+Workman, Hampton, Va., November, 1900. 7 pages.)</p>
+
+<p>The Making of a Navaho Blanket. (In Everybody's Magazine,
+New York, January, 1902. Pages 33 to 43.)</p>
+
+<p><span class="smcap">Powell, J. W.</span></p>
+
+<p>The Lessons of Folk-Lore. (In American Anthropologist, <span class="smcap">N. S.</span>,
+Vol. II, No. 1, 1900. Pages 1 to 36.)</p>
+
+<p><span class="smcap">Voth, H. R., and Dorsey, George A.</span></p>
+
+<p>The Oraibi Soyal Ceremony. (See Dorsey.)</p>
+
+<hr class="chap" style="page-break-before: always;" />
+
+
+
+
+<p class="center"><big><i>AN IMPORTANT NEW BOOK DESCRIBING THE MOST
+STUPENDOUS SCENE ON THE AMERICAN CONTINENT</i></big></p>
+
+<p class="ph2"><i>In and Around the Grand Canyon<br />
+of the Colorado River in Arizona</i></p>
+
+<p class="ph3">By GEORGE WHARTON JAMES</p>
+
+<p class="center">Illustrated with twenty-three full-page plates and seventy-seven
+pictures<br /> in the text &middot; 8vo &middot; Cloth &middot; Price, $2.50</p>
+
+<div class="figcenter" style="width: 350px;">
+<img class="border" style="margin-top: 1em;" src="images/image43.jpg" width="350" height="254" alt="CROSSING THE COLORADO TO THE SHINUMO." />
+</div>
+
+<p class="center" style="margin-top: 1em; margin-bottom: 1em;">CROSSING THE COLORADO TO THE SHINUMO.</p>
+
+<p><span class="dropcap">T</span><span class="smcap">he</span> volume, crowded with pictures of the marvels and
+beauties of the Canyon, is of absorbing interest. Dramatic
+narratives of hairbreadth escapes and thrilling adventures,
+stories of Indians, their legends and customs, and Mr.
+James's own perilous experiences, give a wonderful personal interest
+in these pages of graphic description of the most stupendous natural
+wonder on the American Continent.&mdash;<i>Philadelphia Public Ledger.</i></p>
+
+<p>A veritable storehouse of wonders.&mdash;<i>Boston Advertiser.</i></p>
+
+<p>There is a ring of actuality about this book.&mdash;<i>Outing</i>, New
+York.</p>
+
+<p>The Grand Canyon has never before received such an
+exposition either with pen or camera.&mdash;<i>Literary World.</i></p>
+
+<p>He has told his story in so fascinating a manner that one
+feels almost within sight and sound of the great canyon.&mdash;<i>San
+Francisco Bulletin.</i></p>
+
+<p>The most thorough description of the Grand Canyon of
+the Colorado and its surroundings to be found anywhere.&mdash;<i>Chicago
+Tribune.</i></p>
+
+<p>He has not been content to describe the wonders in his
+own words, but from historical records, from the notes of
+explorers and discoverers, and from the accounts of Indian
+natives, white hunters, miners, and guides, he has quoted
+freely wherever he could find matter of interest and value.&mdash;<i>Argonaut</i>,
+San Francisco.</p>
+
+<p>An illustrated work of which too much can scarcely be said
+in praise. The Grand Canyon is one of the world's wonders,
+and this volume is the most thorough and satisfying
+presentation of its many rugged attractions thus far offered.&mdash;<i>San
+Francisco Chronicle.</i></p>
+
+<p>There is probably no man in the country who is better
+qualified for the writing of such a book than Professor
+James.... Too much cannot be said in praise of his
+work.&mdash;<i>Arizona Daily Journal-Miner</i>, Prescott, Arizona.</p>
+
+<p>Will be the standard with reference to the main features&mdash;historic,
+scenic, and scientific&mdash;of the Great Canyon of the
+Colorado.... Legend and tradition are drawn upon for the
+dramatic effect and local color, so that in many respects
+the book possesses a charm peculiarly its own.... One of
+the typical books of the great West.&mdash;<i>Brooklyn Standard Union.</i></p>
+
+
+
+
+<p class="ph2"><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</p>
+
+
+<table class="centered" border="0" cellpadding="5" style="max-width: 55em" summary="CONTENTS.">
+
+<tr><th style="text-align: right;"><span class="smcap">Chapter</span></th>    <th></th></tr>
+
+<tr><td class="chapname">I.</td> <td style="text-align: left;"><span class="smcap">The Colorado River and its Canyons.</span></td></tr>
+
+<tr><td class="chapname">II.</td> <td style="text-align: left;"><span class="smcap">Explorations from the Time of the Spaniards (1540) to Major J. W. Powell (1869).</span></td></tr>
+
+<tr><td class="chapname">III.</td> <td style="text-align: left;"><span class="smcap">Explorations by Major J. W. Powell (1869-72).</span></td></tr>
+
+<tr><td class="chapname">IV.</td> <td style="text-align: left;"><span class="smcap">Later Explorations.</span></td></tr>
+
+<tr><td class="chapname">V.</td> <td style="text-align: left;"><span class="smcap">Flagstaff, the San Francisco Mountains, the Cliff and Cave Dwellings, and the Dead Volcanoes.</span></td></tr>
+
+<tr><td class="chapname">VI.</td> <td style="text-align: left;"><span class="smcap">From the Santa F&eacute; Railway to the Canyon by Stage.</span></td></tr>
+
+<tr><td class="chapname">VII.</td> <td style="text-align: left;"><span class="smcap">To the Canyon by Railway, and a Few Practical Suggestions to the Tourist.</span></td></tr>
+
+<tr><td class="chapname">VIII.</td> <td style="text-align: left;"><span class="smcap">First Impressions.</span></td></tr>
+
+<tr><td class="chapname">IX.</td> <td style="text-align: left;"><span class="smcap">What does one See?</span></td></tr>
+
+<tr><td class="chapname">X.</td> <td style="text-align: left;"><span class="smcap">On the Rim.</span></td></tr>
+
+<tr><td class="chapname">XI.</td> <td style="text-align: left;"><span class="smcap">The Grand View Trail.</span></td></tr>
+
+<tr><td class="chapname">XII.</td> <td style="text-align: left;"><span class="smcap">The Bright Angel Trail.</span></td></tr>
+
+<tr><td class="chapname">XIII.</td> <td style="text-align: left;"><span class="smcap">Two Days' Hunt for a Boat in a Side Gorge near the Bright Angel Trail.</span></td></tr>
+
+<tr><td class="chapname">XIV.</td> <td style="text-align: left;"><span class="smcap">The Mystic Spring Trail.</span></td></tr>
+
+<tr><td class="chapname">XV.</td>  <td style="text-align: left;"><span class="smcap">Three Days of Exploring in Trail Canyon with the Wrong Companion.</span></td></tr>
+
+<tr><td class="chapname">XVI.</td> <td style="text-align: left;"><span class="smcap">Mr. W. W. Bass and his Canyon Experiences.</span></td></tr>
+
+<tr><td class="chapname">XVII.</td> <td style="text-align: left;"><span class="smcap">The Shinumo and its Ancient Inhabitants.</span></td></tr>
+
+<tr><td class="chapname">XVIII.</td> <td style="text-align: left;"><span class="smcap">Peace Springs Trail.</span></td></tr>
+
+<tr><td class="chapname">XIX.</td> <td style="text-align: left;"><span class="smcap">Lee's Ferry and the Journey Thither.</span></td></tr>
+
+<tr><td class="chapname">XX.</td> <td style="text-align: left;"><span class="smcap">John D. Lee and the Mountain Meadow Massacre.</span></td></tr>
+
+<tr><td class="chapname">XXI.</td> <td style="text-align: left;"><span class="smcap">Up and down Glen and Marble Canyons.</span></td></tr>
+
+<tr><td class="chapname">XXII.</td> <td style="text-align: left;"><span class="smcap">The Old Hopi Trail.</span></td></tr>
+
+<tr><td class="chapname">XXIII.</td> <td style="text-align: left;"><span class="smcap">The Tanner-French Trail.</span></td></tr>
+
+<tr><td class="chapname">XXIV.</td> <td style="text-align: left;"><span class="smcap">The Red Canyon and Old Trails.</span></td></tr>
+
+<tr><td class="chapname">XXV.</td> <td style="text-align: left;"><span class="smcap">Grand Canyon Forest Reserve.</span></td></tr>
+
+<tr><td class="chapname">XXVI.</td> <td style="text-align: left;"><span class="smcap">The Topocobya Trail and Havasu (Cataract) Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXVII.</td> <td style="text-align: left;"><span class="smcap">The Havasupai Indians and their Canyon Home.</span></td></tr>
+
+<tr><td class="chapname">XXVIII.</td> <td style="text-align: left;"><span class="smcap">Havasu (Cataract) Canyon and its Waterfalls and Limestone Caves.</span></td></tr>
+
+<tr><td class="chapname">XXIX.</td> <td style="text-align: left;"><span class="smcap">An Adventure in Beaver Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXX.</td> <td style="text-align: left;"><span class="smcap">The Geology of the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXXI.</td> <td style="text-align: left;"><span class="smcap">Botany of the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXXII.</td> <td style="text-align: left;"><span class="smcap">Religious and other Impressions in the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname">XXXIII.</td> <td style="text-align: left;"><span class="smcap">Photographing the Grand Canyon.</span></td></tr>
+
+<tr><td class="chapname"><span class="smcap">Bibliography</span></td> <td style="text-align: left;"><span class="smcap">of the Grand Canyon Region.</span></td></tr>
+
+</table>
+
+
+
+<p class="center" style="margin-top: 4em;">LITTLE, BROWN, &amp; CO., Publishers</p>
+
+<p class="center" style="margin-bottom: 2em;">254 WASHINGTON STREET, BOSTON</p>
+
+<hr class="chap" />
+
+
+
+
+<div class="footnotes"><h2>FOOTNOTES:</h2>
+
+<div class="footnote">
+
+<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> "In and Around the Grand Canyon."</p>
+
+<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> "The Storming of Awatobi," <i>The Chautauquan</i>,
+August, 1901.</p>
+
+<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Since writing the above, however, a sad event has
+transpired which leads me to modify my statement. A young
+lady missionary, riding alone, was criminally assaulted by
+a Navaho, and almost brought to death's door. When I heard
+of it Navahoes were hunting for the culprit. It is to be
+hoped he will be found and severely punished.</p>
+
+<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Since writing this I visited the Hopi Snake Dance at Oraibi, in
+September, 1902. One of the Navahoes I met there informed me that
+he had come as the messenger of my peshlikai friend at Tohatchi,
+and he asked, "When <i>klish</i> (the rattlesnake) bit you did you wear the
+klish ring?" I answered, "Yes." "Then," said he, "that was the
+reason you recovered. Had you not worn it you would speedily have
+died." Of course I believed him.</p>
+
+<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> This chapter is composed mainly from an article of
+mine entitled "Indian Blanketry," which appeared in
+<i>Outing</i> of March, 1902.</p>
+
+<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> There are several other fair springs in the vicinity,
+chiefly Johnson's to the north of Kingman, and Gentile
+Springs, below the pass through which the Santa F&eacute; railway
+enters Sacramento Valley.</p>
+
+<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> See "In and Around the Grand Canyon."</p>
+
+<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> See chapter "Basketry the Mother of Pottery," in
+"Indian Basketry," by George Wharton James.</p>
+</div></div>
+
+<hr class="chap" />
+
+
+
+
+<div class="transnote">
+
+<h3>TRANSCRIBER'S NOTE:</h3>
+
+<p>Obvious printer errors have been corrected. Otherwise, the author's
+original spelling, punctuation, hyphenation and use of accents have
+been left intact.</p>
+
+<p>Inconsistencies in the author's use of periods (full stops) with
+illustrations have been resolved. The list of illustrations has been
+modified so that illustrations appear in the correct sequence.</p>
+</div>
+
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Indians of the Painted Desert
+Region, by George Wharton James
+
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+</body>
+</html>
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+The Project Gutenberg EBook of The Indians of the Painted Desert Region, by
+George Wharton James
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Indians of the Painted Desert Region
+       Hopis, Navahoes, Wallapais, Havasupais
+
+Author: George Wharton James
+
+Release Date: January 8, 2014 [EBook #44627]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION ***
+
+
+
+
+Produced by Chris Whitehead, Greg Bergquist and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+
+
+
+  The Indians
+  of
+  The Painted Desert Region
+
+
+
+
+  WORKS BY
+
+  George Wharton James
+
+
+  IN AND AROUND THE GRAND CANYON OF THE
+  COLORADO RIVER IN ARIZONA.
+
+  THE INDIANS OF THE PAINTED DESERT REGION.
+
+  THE MISSIONS AND MISSION INDIANS OF CALIFORNIA.
+
+  INDIAN BASKETRY.
+
+
+
+
+  [Illustration: IN THE HEART OF THE PAINTED DESERT.]
+
+
+
+
+  The Indians
+  of the
+  Painted Desert Region
+
+  _Hopis_, _Navahoes_, _Wallapais_,
+  _Havasupais_
+
+
+  By
+  George Wharton James
+  Author of "In and Around the Grand Canyon," etc.
+
+
+  [Illustration]
+
+
+  _With Numerous Illustrations from Photographs_
+
+
+
+
+  Boston
+  Little, Brown, and Company
+  1903
+
+
+
+
+     _Copyright, 1903_,
+
+     BY EDITH E. FARNSWORTH
+
+
+     _All rights reserved_
+
+     Published October, 1903
+
+
+     UNIVERSITY PRESS . JOHN WILSON
+     AND SON . CAMBRIDGE, U.S.A.
+
+
+
+     _To my Wife_
+
+
+
+  CONTENTS
+
+
+                                                        PAGE
+
+  INTRODUCTORY                                          xiii
+
+  CHAPTER
+
+     I. THE PAINTED DESERT REGION                          1
+
+    II. DESERT RECOLLECTIONS                              10
+
+   III. FIRST GLIMPSES OF THE HOPI                        29
+
+    IV. THE HOPI VILLAGES AND THEIR HISTORY               44
+
+     V. A FEW HOPI CUSTOMS                                66
+
+    VI. THE RELIGIOUS LIFE OF THE HOPI                    82
+
+   VII. THE HOPI SNAKE DANCE                             102
+
+  VIII. THE NAVAHO AND HIS HISTORY                       124
+
+    IX. THE NAVAHO AT HOME                               138
+
+     X. THE NAVAHO AS A BLANKET WEAVER                   160
+
+    XI. THE WALLAPAIS                                    172
+
+   XII. THE ADVENT OF THE WALLAPAIS                      188
+
+  XIII. THE PEOPLE OF THE BLUE WATER AND THEIR HOME      199
+
+   XIV. THE HAVASUPAIS AND THEIR LEGENDS                 209
+
+    XV. THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS   220
+
+   XVI. THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS     248
+
+  BIBLIOGRAPHY                                           265
+
+
+
+
+  _ILLUSTRATIONS_
+
+
+  In the Heart of the Painted Desert.                  _Frontispiece_
+
+  A Son of the Desert.                            _Vignette on Title_
+
+  In the Heart of the Petrified Forest.             _Facing page_ xvi
+
+  A Freak of Erosion in the Petrified Forest.          "     "      2
+
+  Journeying over the Painted Desert to the
+  Hopi Snake Dance.                                    "     "      2
+
+  Ancient Pottery dug from Prehistoric Ruins on
+  the Painted Desert.                                  "     "      8
+
+  The Painted Desert near the Little Colorado
+  River.                                               "     "     16
+
+  Asleep, Early Morning, on the Painted Desert.        "     "     16
+
+  The Colorado River at Bass Ferry, the Vampire
+  of the Painted Desert.                               "     "     22
+
+  Hano, (Tewa) from the Head of the Trail.             "     "     34
+
+  Hopi Women building a House at Oraibi.               "     "     38
+
+  Mashonganavi from the Terrace below.                 "     "     38
+
+  Mashongce, an Oraibi Maiden, drying Corn
+  Meal.                                                "     "     42
+
+  The Trio of Metates, and Hopi Woman about
+  to grind Corn.                                       "     "     42
+
+  An Oraibi Woman shelling Corn in a Basket
+  of Yucca Fibre.                                      "     "     50
+
+  The "Burro" of Hopi Transportation.                  "     "     50
+
+  An Aged Hopi at Oraibi.                              "     "     54
+
+  A Hopi, weaving a Native Cotton Ceremonial
+  Kilt.                                                "     "     54
+
+  An Oraibi Basket Weaver.                             "     "     60
+
+  An Admiring Hopi Mother.                             "     "     60
+
+  Shupela, Father of Kopeli, Late Snake Priest
+  at Walpi.                                            "     "     68
+
+  A Hopi Girl, Oraibi.                                 "     "     68
+
+  Hopi Children, at Oraibi, waiting for a Scramble
+  of Candy.                                            "     "     76
+
+  Group of Hopi Maidens at Shungopavi.                 "     "     82
+
+  Hopi Woman weaving Basket, her Husband
+  Knitting Stockings.                                  "     "     88
+
+  Hopi Woman preparing Corn Meal for making
+  Doughnuts.                                           "     "     88
+
+  Hopi "Boomerangs."                                   "     "     96
+
+  Hopi Ceremonial Drums.                               "     "     96
+
+  A Hopi Belle at Shungopavi.                          "     "    100
+
+  Blind Hopi Boy, Knitting Stockings.                  "     "    100
+
+  The Beginning of the Hopi Snake Dance,
+  Oraibi, 1902.                                        "     "    102
+
+  The Chief Antelope Priest depositing Pahos at
+  the Shrine of the Spider Woman.                      "     "    106
+
+  Throwing the Snakes into the Circle of Sacred
+  Meal.                                                "     "    106
+
+  Line-up of Snake and Antelope Priests, Antelope
+  Dance, Oraibi, 1902.                                 "     "    110
+
+  The Snake Dance at Oraibi, 1902.                     "     "    114
+
+  The Snakes in the Kiva at Mashonganavi, after
+  the Ceremony of Washing.                             "     "    118
+
+  After taking the Emetic. Hopi Snake Dance at
+  Walpi.                                               "     "    122
+
+  Navaho Silver Necklace and Belt.                     "     "    126
+
+  Hopi Prayer Sticks or Pahos.                         "     "    126
+
+  An Aged Navaho, looking over the Painted
+  Desert.                                              "     "    131
+
+  An Old Hopi at Oraibi.                               "     "    131
+
+  Hopi Ceremonial Head-dresses.                        "     "    134
+
+  Hopi Bahos and Dance Rattles.                        "     "    134
+
+  Kapata, Antelope Priest, at Walpi.                   "     "    140
+
+  A Mashonganavi Hopi, going to hoe his Corn.          "     "    140
+
+  The Antelope Priests leaving their Kiva for the
+  Snake Dance.                                         "     "    146
+
+  The Widow, Daughters, and Grandchildren of
+  the Navaho Chief, Manuelito.                         "     "    146
+
+  Wife of Leve Leve, Wallapai Chief.                   "     "    156
+
+  The March of the Antelope Priests, Oraibi, 1902.     "     "    156
+
+  An Aged Navaho and her Hogan.                        "     "    170
+
+  Navaho Family and Hogan in the Painted
+  Desert.                                              "     "    170
+
+  Navaho Woman on Horseback.                           "     "    176
+
+  The Winner of the "Gallo" Race, at Tohatchi.         "     "    176
+
+  A Wallapai, making a Meal on the Fruit of the
+  Tuna, or Prickly Pear.                               "     "    188
+
+  Wallapai Maiden and Prayer Basket.                   "     "    188
+
+  Susquatami, Wallapai War Chief.                      "     "    196
+
+  Tuasula, Wallapai Chief.                             "     "    196
+
+  Havasupai Fortress and Hue-gli-i-wa, or Rock
+  Figures.                                             "     "    206
+
+  Chickapanagie's Wife, a Havasupai, parching
+  Corn in a Basket.                                    "     "    210
+
+  A Wallapai Woman pounding Acorns.                    "     "    210
+
+  Havasupai Mother and Child.                          "     "    216
+
+  A Family Group of Havasupais.                        "     "    216
+
+  Waluthanca's Daughter, with Esuwa, going for
+  Water.                                               "     "    230
+
+  Lanoman's Wife, a Havasupai.                         "     "    230
+
+  Rock Jones, Leading Medicine Man of Havasupais.      "     "    256
+
+  Sinyela, with Esuwa, going for Water.                "     "    256
+
+
+
+
+INTRODUCTORY
+
+
+Wild, weird, and mystic pictures are formed in the mind by the very
+name--the Painted Desert. The sound itself suggests a fabled rather
+than a real land. Surely it must be akin to Atlantis or the Island
+of Circe or the place where the Cyclops lived. Is it not a land of
+enchantment and dreams, not a place for living men and women, Indians
+though they be?
+
+It _is_ a land of enchantment, but also of stern reality, as those who
+have marched, unprepared, across its waterless wastes can testify. No
+fabled land ever surpassed it in its wondrousness, yet a railway runs
+directly over it, and it is not on some far-away continent, but is
+close at hand; a portion, indeed, of our own United States.
+
+In our schoolboy days we used to read of the Great American Desert. The
+march of civilization has marched that "desert" out of existence. Is
+the Painted Desert a fiction of early geographers, like unto the Great
+American Desert, to be wiped from the map when we have more knowledge?
+
+No! It is in actual existence as it was when first seen by the white
+men, about three hundred and fifty years ago, and as it doubtless will
+be for untold centuries yet to come.
+
+Coronado and his band of daring conquistadors, preceded by Marcos de
+Niza and Stephen the Negro, reaching out with gold-lustful hands, came
+into the region from northern Mexico, conquered Cibola--Zuni--and from
+there sent out a small band to investigate the stories told by the
+Zunis of a people who lived about one hundred miles to the northwest,
+whom they called A-mo-ke-vi. The Navaho Indians said the home of the
+A-mo-ke-vi was a Ta-sa-un'--a country of isolated buttes--so the
+Spaniards called the people Moki (Moqui) and their land "the province
+of Tusayan," and by those names they have ever since been known.
+
+Yet these names are not the ones by which they designate themselves and
+their land. They are the Hopituh, which Stephen says means "the wise
+people," and Fewkes, "the people of peace."
+
+It was in marching to the land of the Hopituh that the Spaniards
+designated the region "el pintado desierto." And a painted desert it
+truly is. Elsewhere I have described some of its horrors,[1] for I have
+been familiar with them, more or less, for upwards of twenty years.
+I do not write of that of which I have merely heard, but "mine eyes
+have seen," again and again, that which I describe. I have been almost
+frozen in its piercing snow-storms; choked with sand in its whirling
+sand-storms; wet through ere I could dismount from my horse in its
+fierce rain-storms; terrified and temporarily blinded by the brilliancy
+of its lightning-storms; and almost sunstruck by the scorching power of
+the sun in its desolate confines. I have seen the sluggish waters of
+the Little Colorado River rise several feet in the night and place an
+impassable barrier temporarily before us. With my horses I have camped,
+again and again, waterless, on its arid and inhospitable rocks and
+sands, and prayed for morning, only to resume our exhausting journey in
+the fiercely beating rays of the burning sun; longing for some pool of
+water, no matter how dirty, how stagnant, that our parched tongues and
+throats might feel the delights of swallowing something fluid. And last
+year (1902), in a journey to the home of the Hopi, my friends and I saw
+a part of this desert covered with the waters of a fierce rain-storm
+as if it were an ocean, and the "dry wash" of the Oraibi the scene of
+a flood that, for hours, equalled the rapids of the Colorado River. We
+were almost engulfed in a quicksand, and a few days later covered with
+a sand-storm; all these experiences, and others, in the course of a few
+days.
+
+[1] "In and Around the Grand Canyon."
+
+Stand with me on the summit of one of the towering mountains that
+guard the region and you will see such a landscape of color as exists
+nowhere else in the world. It suggests the thought of God's original
+palette--where He experimented in color ere He decided how to paint the
+sunset, tint the sun-kissed hills at dawn, give red to the rose, green
+to the leaves, yellow to the sunflowers, and the varied colors of baby
+blue-eyes, violets, portulacas, poppies, and cacti; where He concluded
+to distribute color throughout His world instead of making it all
+sombre in grays or black.
+
+Look! here is a vast flat of alkali, pure, dazzling white, shining
+like a vivid and horrible leprosy in the noon-day sun; close by is an
+area of volcanic action where a veritable "tintaro"--inkstand--has
+overflowed in devastating blackness over miles and miles. There are
+pits of six hundred feet depth full of black gunpowder-like substance,
+gardens of hellish cauliflowers and cabbages of forbidding black lava,
+and tunnels arched and square of pure blackness. Yonder is a mural
+face a half thousand feet high and two hundred or more miles long. It
+is nearly a hundred miles away, yet it reveals the rich glowing red of
+its walls, and between it and us are large "blotches" of pinks, grays,
+greens, reds, chocolates, carmines, crimsons, browns, yellows, olives,
+in every conceivable shade, and all blending in a strange and grotesque
+yet attractive manner, and fascinating while it awes. It is seldom one
+can see a rainbow lengthened out into flatness and then petrified; yet
+you can see it here. Few eyes have ever beheld a sunset painted on a
+desert's sands, yet all may see it here.
+
+It is a desert, surely, yet throughout its entire width flows a monster
+river; a fiendish, evil-souled river; a thievish, murderous river; a
+giant vampire, sucking the life-blood from thousands of square miles
+of territory and making it all barren, desolate, desert. And this
+vampire river has vampire children which emulate their mother in their
+insatiable thirst. Remorselessly they suck up and carry away all the
+moisture that would make the land "blossom as the rose," and thus add
+misery to desolation, devastation to barrenness.
+
+It is a desert, surely, yet planted in its dreary wastes are
+verdant-clad mountains, on whose summits winter's snows fall and
+accumulate, and in whose bosoms springs of life are harbored.
+
+It is a desert, surely, yet it is fringed here and there with dense
+forests, and in the very heart of its direst desolation threads of
+silvery streams lined with greenish verdure seem to give the lie to the
+name.
+
+It is desert, barren, inhospitable, dangerous, yet thousands of people
+make it their chosen home. Over its surface roam the Bedouins of the
+United States, fearless horsemen, daring travellers, who rival in
+picturesqueness, if not in evil, their compeers of the deserts by the
+Nile. Down in the deep canyon water-ways of the desert-streams dwell
+other peoples whose life is as strange, weird, wild, and fascinating as
+that of any people of earth.
+
+[Illustration: IN THE HEART OF THE PETRIFIED FOREST.]
+
+This is the region and these the people I would make the American
+reader more familiar with. Other books have been written on the Painted
+Desert. One was published a few years ago, written by a clever American
+novelist, and published by one of America's leading firms, and I
+read it with mingled feelings of delight and half anger. It was so
+beautifully and charmingly written that one familiar with the scenes
+depicted could not fail to enjoy it, although indignant--because of the
+errors that might have been avoided. It claims only to be fiction. Yet
+the youth of the land reading it necessarily gain distinct impressions
+of fact from its pages. These "facts" are, unfortunately, so far from
+true that they mislead the reader. It would have been a comparatively
+slight task for the author to have consulted government records and
+thus have made his references to geography and ethnology correct.
+
+It is needless, I hope, for me to say I have honestly endeavored to
+avoid the method here criticised. The bibliography incorporated as part
+of this book will enable the diligent student to consult authorities
+about this fascinating region.
+
+But now comes an important question. What are the boundaries of the
+Painted Desert? I am free to confess I do not know, nor do I think any
+one else does. The Spaniards never attempted to bound it, and no one
+since has ever had the temerity to do so. In Ives's map of the region
+he endeavored to explore, and of which he wrote so hopelessly, he
+places the Painted Desert in that ill-defined way that geographers used
+to follow in suggesting the location of the Great American Desert.
+
+The _conditions_ of color and barrenness that first suggested the name
+exist over a large area; you find them in the plateaus of southern
+Utah and the wild wastes of southern Nevada; they exist in much of New
+Mexico and southwestern Colorado. In Arizona if you sweep around north,
+west, south, and east, they are there. Northward--in the cliffs and
+ravines of the Grand Canyon country, in Blue Canyon, in the red mesas,
+the coal deposits, and in the lava flows around the San Francisco
+Mountains; westward--in the wild mountains and wilder deserts that
+lead to the crossings of the Colorado River, past the craters, lava
+flows, Calico Mountains, and Mohave Desert of the country adjoining the
+Santa Fe Route, and the Salton Sea, mud volcanoes, purple cliffs, and
+tawny sands of the Colorado Desert of the Sunset Route of the Southern
+Pacific; southward--in the Red Rock country, Sunset Pass, the meteorite
+beds of Canyon Diablo, the great cliffs of the Mogollon Plateau, the
+Tonto Basin, the Verdi Valley, and away down, over the Hassayampa,
+through the Salt River Valley, past the Superstition and other purple
+and variegated mountains, into the heart of northern Mexico itself;
+eastward--to the Petrified Forest, across into New Mexico to Mount
+San Mateo, by the cliffs, craters, lava flows, alkali flats, gorges
+and ravines of the Zuni Mountain country and as far as the Rio Grande
+at Albuquerque, where the basalt is scattered about in an irregular
+way, as if the molten stuff had been washed over the country from
+some titanic bucket, and left to lie in great inky blots over the
+bright-colored soils and clays.
+
+To me, _all this_ is Painted Desert region, for much of it is painted
+and much is desert. Indeed, if one Painted Desert were to be staked off
+in any one of the above named States, ten others, equally large, could
+be found in the remaining ones.
+
+It is a wonderful region viewed from any standpoint. Scenic! It is
+unrivalled for uniqueness, contrasts, variety, grandeur, desolateness,
+and majesty. Geologic! The student may here find in a few months what a
+lifetime elsewhere cannot reveal. Artistic! The artist will find it his
+rapture and his despair. Archaeologic! Ruins everywhere, cavate, cliff,
+and pueblo dwellings, waiting for investigation, and, doubtless, scores
+as yet undiscovered. Ethnologic! Hopi, Wallapai, Havasupai, Navaho,
+Apache, and the rest; with mythologies as fascinating and complex
+as those of old Greece; with histories that lose themselves in dim
+legend and tradition, and that tell of feuds and wars, massacres and
+conflicts, that extend over centuries.
+
+In the first chapter I have briefly named some of the wonders and
+marvels of this fascinating land, and though in barest outline, "the
+half has not been told."
+
+It will be noticed that I have not rigidly adhered to the subjects as
+indicated by the heads of the chapters. I have preferred a discursive
+rather than a rigid style, for I deem it will prove itself the more
+interesting to the generality of my readers, and I merely call
+attention to it so that my critics may know it is not done without
+intent.
+
+Of the Indians of this region I have room to write of four tribes
+only, viz., the Hopi, the Navaho, the Wallapai, and the Havasupai. Of
+the former much has been written in late years, owing to the interest
+centred in their thrilling religious ceremony, the Snake Dance. Of the
+Navaho considerable is known, but of the Wallapai and Havasupai there
+is little known and less written. Indeed, of the Wallapai there is
+nothing in print except the brief and cursory remarks of travellers,
+and the reports of the teachers of the recently established schools
+to the Indian Department. No one is better aware than myself of the
+incomplete and fragmentary character of what I have written, but this
+book is issued, as others that have preceded it from my pen, in accord
+with my desire to place in compact form for the general reader reliable
+accounts of places and peoples in the United States hitherto known only
+to the explorer and scientist.
+
+To all the writers of the United States Bureau of Ethnology and the
+Smithsonian Institution, as well as those of other departments of the
+Government who have written on the region, I gratefully acknowledge
+many indebtednesses, especially to Powell, Fewkes, Matthews, Stephen,
+Hodge, Hough, Hrdlicka, Cushing, and Shufeldt.
+
+To those who know the persistency and conscientiousness of my labors
+in my chosen field, and the pains I take both by observation and
+from the works of authorities to gain accurate knowledge, and my
+_over_-willingness to acknowledge by pen and voice those to whom I am
+indebted, it will not be necessary to state that I have endeavored to
+make this book a standard. If I have failed to give credit where it was
+due, I do so now with an open heart.
+
+For the kindly reception my work in the printed page and on the
+platform has received in the past I hereby express my grateful
+acknowledgments.
+
+  GEORGE WHARTON JAMES.
+
+  AUTHOR AMPHITHEATRE,
+  BASS CAMP,
+  GRAND CANYON, ARIZONA.
+
+
+
+
+_THE INDIANS OF THE
+Painted Desert Region_
+
+
+
+
+CHAPTER I
+
+THE PAINTED DESERT REGION
+
+
+Civilization and barbarism obtrude themselves delightfully at every
+turn in this Wonderland of the American Southwest, called the Painted
+Desert Region.
+
+Ancient and modern history play you many a game of hide-and-seek as you
+endeavor to trace either one or the other in a study of its aboriginal
+people; you look upon a ceremony performed to-day and call it modern.
+In reality it is of the past, so old, so hoary with antiquity that even
+to the participants it has lost its origin and much of its meaning.
+
+History--exciting, thrilling, tragic--has been made in the Painted
+Desert Region; was being made centuries before Leif Ericson landed on
+the shores of Vinland, or John and Sebastian Cabot sailed from Bristol.
+History that was ancient and hoar when the band of pilgrims from Leyden
+battled with the wild waves of the Atlantic's New England shore, and
+was lapsing into sleepiness before the guns of the minute-men were
+fired at Lexington or Allen had fallen at Bunker Hill.
+
+In the Painted Desert Region we find peoples strange, peculiar, and
+interesting, whose mythology is more fascinating than that of ancient
+Greece, and, for aught we know to the contrary, may be equally ancient;
+whose ceremonies of to-day are more elaborate than those of a devout
+Catholic, more complex than those of a Hindoo pantheist, more weird
+than those of a howling dervish of Turkestan.
+
+Peoples whose origin is as uncertain and mysterious as the ancients
+thought the source of the Nile; whose history is unknown except in the
+fantastic, though stirring and improbable stories told by the elders
+as they gather the young men around them at their mystic ceremonies,
+and in the traditional songs sung by their high priests during the
+performance of long and exhausting worship.
+
+Peoples whose government is as simple, pure, and perfect as that of the
+patriarchs, and possibly as ancient, and yet more republican than the
+most modern government now in existence. Peoples whose women build and
+own the houses, and whose men weave the garments of the women, knit the
+stockings of their own wear, and are as expert with needle and thread
+as their ancestors were with bow and arrow, obsidian-tipped spear, or
+stone battle-axe.
+
+Here live peoples of peace and peoples of war; wanderers
+and stay-at-homes; house-builders and those who scorn fixed
+dwelling-places; poets whose songs, like those of blind Homer and
+the early Troubadors, were never written, but enshrined only in the
+hearts of the race; artists whose paints are the brilliant sands of
+many-colored mountains, and whose brushes are their own deft fingers.
+
+[Illustration: A FREAK OF EROSION IN THE PETRIFIED FOREST.]
+
+[Illustration: JOURNEYING OVER THE PAINTED DESERT TO THE HOPI SNAKE
+DANCE.]
+
+Its modern history begins about three hundred and fifty years ago
+when one portion of it was discovered by a negro slave, whose amorous
+propensities lured him to his death, and the other by a priest, of whom
+one writer says his reports were "so disgustful in lyes and wrapped up
+in fictions that the Light was little more than Darkness."
+
+Of its ancient history who can more than guess? To most questions it
+remains as silent as the Sphinx. The riddle of the Sphinx, though, is
+being solved, and so by the careful and scientific work of the Bureau
+of Ethnology, the riddles of the prehistoric life of our Southwest,
+slowly but surely, are being resolved.
+
+One of the countries comprised in the Painted Desert Region is the
+theme of an epic, Homerian in style if not in quality, full of wars
+and rumors of wars, storming of impregnable citadels, and the recitals
+of deeds as brave and heroic as those of the Greeks at Marathon or
+Thermopylae; a poem recently discovered, after having remained buried in
+the tomb of oblivion for over two hundred years.
+
+Here are peoples of stupendous religious beliefs. Peoples who can
+truthfully be designated as the most religious of the world; yet
+peoples as agnostic and sceptic, if not as learned, as Hume, Voltaire,
+Spencer, and Ingersoll. Peoples to whom a written letter is witchcraft
+and sorcery, and yet who can read the heavens, interpret the writings
+of the woods, deserts, and canyons with a certainty never failing and
+unerring. Peoples who twenty-five years ago stoned and hanged the
+witches and wizards they sincerely thought cursed them, and who, ten
+years ago hanged, and perhaps even to-day, though secretly, hang one
+another on a cross as an act of virtue and religious faith, after
+cruelly beating themselves and one another with scourges of deadly
+cactus thorns.
+
+Here are intelligent farmers, who, for centuries, have scientifically
+irrigated their lands, and yet who cut off the ears of their burros to
+keep them from stealing corn.
+
+A land it is of witchcraft and sorcery, of horror and dread of ghosts
+and goblins, of daily propitiation of Fates and Powers and Princes
+of Darkness and Air at the very thought of whom withering curses and
+blasting injuries are sure to come.
+
+Here dwell peoples who dance through fierce, flaming fires, lacerate
+themselves with cactus whips, run long wearisome races over the
+scorching sands of the desert, and handle deadly rattlesnakes with
+fearless freedom, as part of their religious worship.
+
+Peoples who pray by machinery as the Burmese use their prayer wheels,
+and who "plant" supplications as a gardener "plants" trees and shrubs.
+
+Peoples to whom a smoking cigarette is made the means of holy
+communion, the handling of poisonous reptiles a sacred and solemn act
+of devotion, and the playing with dolls the opportunity for giving
+religious instruction to their children.
+
+Peoples who are pantheists, sun worshippers, and snake dancers, yet who
+have churches and convents built with incredible labor and as extensive
+as any modern cathedral.
+
+Peoples whose conservatism in manners and religion surpass that of the
+veriest English tories; who, for hundreds of years, have steadily and
+successfully resisted all efforts to "convert" and change them, and
+who to-day are as firm in their ancient faiths as ever. Peoples whom
+Spanish conquistadors could not tame with matchlock, pike, and machete,
+nor United States forces with Gatling gun, rifle, and bayonet.
+
+Peoples to whom fraternal organizations and secret societies, for men
+and women alike, are as ancient as the mountains they inhabit, whose
+lodge rooms are more wonderful, and whose signs and passwords more
+complex than those of any organization of civilized lands and modern
+times.
+
+Peoples industrious and peoples studiously lazy, honest and able in
+thievery, truthful and consummate liars, cleanly and picturesquely
+dirty, interesting and repulsively loathsome, charming and artistically
+hideous, religious and cursedly wicked, peaceful and unceasingly
+warlike, lovers of home and haters of fixed habitations.
+
+Here are peoples who dwell upon almost inaccessible cliffs, peoples of
+the clouds, and, on the other hand, peoples who dwell in canyon depths,
+where stupendous walls, capable of enclosing Memphis, Thebes, Luxor,
+Karnak, and all the ruins of ancient Egypt, are the boundaries of their
+primitive residences.
+
+The Painted Desert Region is a country where rattlesnakes are washed,
+prayed over, caressed, carried in the mouth, and placed before and on
+sacred altars in religious worship.
+
+Where the worship of the goddess of reproduction with all its
+phallic symbolism is carried on in public processionals, dances, and
+ceremonials by men, women, maidens, and children without shameful
+self-consciousness, yet where dire penalties, even unto mutilation and
+death, are visited upon the unchaste.
+
+Where polygamy has been as openly practised as in the days of Abraham,
+and possibly from as early a time, and where to-day it is as common
+to see a man who, openly, has two or more wives, as in civilized lands
+it is common to see him with but one. And yet it is a land in which
+polygamy is expressly forbidden by United States law, and where numbers
+of arrests have been made for violation of that law.
+
+Where religious rites are performed, so mystic and ancient that their
+meaning is unknown even to the most learned of those who partake in
+them.
+
+Indeed, the Painted Desert Region, though a part of the United States
+of America, is a land of peoples strange, unique, complex, diverse,
+and singular as can be found in any similar area on the earth, and the
+physical contour of the country is as strange and diverse as are the
+peoples who inhabit it.
+
+It is a land of gloriously impressive mountains, crowned with the snows
+of blessing and bathed in a wealth of glowing colors, changing hues,
+and tender tints that few other countries on earth can boast.
+
+On its eastern outskirt is a portion of one of the largest cretaceous
+monoclines in the world, and near by is a natural inkstand, half a mile
+in circumference, from which, centuries ago, flowed fiery, inky lava
+which has now solidified in intensest blackness over hundreds of miles
+of surrounding country.
+
+It is a land of mountain-high plateaus, edged with bluffs, cliffs, and
+escarpments that delight the distant beholder with their richness of
+coloring and wondrous variety of outline, and thrill with horror those
+who unexpectedly stand on their brinks.
+
+It is a land of laziness and indifferent content, where everything
+is done "poco tiempo"--"in a little while"--and where "to-morrow" is
+early enough for all laborious tasks, and yet a land of such tireless
+energy, never-ceasing work, and arduous labor as few countries else
+have ever known.
+
+A land where people live in refinement, education, and all the luxuries
+of twentieth-century civilization side by side with peoples whose
+dress, modes of living, habits of eating and sleeping, styles of food
+and cookery are similar to those of the subjects of Boadicea and
+Caractacus.
+
+In the Painted Desert Region the root of one dangerous-looking prickly
+cactus is used for soap, and the fruit of another for food.
+
+Here horses dig for water, and mules are stimulated by whiskey to draw
+their weighty loads over torrid deserts and up mountain steeps.
+
+It is a land of ruins, desolate and forlorn, buried and forgotten,
+with histories tragic, bloody, romantic; ruins where charred timbers,
+ghastly bones, and demolished walls speak of midnight attacks,
+treacherous surprises, and cruel slaughters; where whole cities have
+been exterminated and destroyed as if under the ancient commands to the
+Hebrews: "Destroy, slay, kill, and spare not."
+
+A desert country, and yet, in spots, marvellously fertile. Barren,
+wild, desolate, forsaken it is, and yet, here and there, fertile
+valleys, wooded slopes, and garden patches may be found as rich as any
+on earth.
+
+Where atmospheric colorings are so perfect and so divinely artistic in
+their applications that weary and desolate deserts are made dreams of
+glory and supremest beauty, and harsh rugged mountains are sublimated
+into transcendent pictures of tender tints and ever-changing but always
+harmonious combinations of color.
+
+A land where rain may be seen falling in fifty showers all around,
+and yet not a drop fall, _for a year or more_, on the spot where the
+observer stands.
+
+A land of sculptured images and fantastic carvings. Where water,
+wind, storm, sand, frost, heat, atmosphere, and other agencies,
+unguided and uncontrolled by man, have combined to make figures more
+striking, more real, more picturesque, more ugly, more beautiful,
+and more fantastic than those of the angels, devils, saints, and
+sinners that crown and adorn the ancient Pagan shrines of the Orient
+and the more modern Christian shrines of the Occident;--a veritable
+Toom-pin-nu-wear-tu-weep--Land of the Standing Rocks--more gigantic,
+wonderful, and attractive than can be found elsewhere in the world.
+
+Where sand mountains, yielding alike to the fierce winds of winter
+and the gentle breezes of summer, slowly travel from place to place,
+irresistibly controlling fresh sites and burying all that obstructs
+their path.
+
+A land where, in summer, railway trains are often stopped by drifting
+sands blown by scorching winds over almost trackless Saharas, and
+where, in winter, the same trains are stopped by drifting snows blown
+over the same Saharas now made Arctic in their frozen solitude.
+
+A land where once were vast lakes in which disported ugly monsters, and
+on the surface of which swam mighty fish-birds who gazed with curious
+wonder upon the enormous reptiles, birds, and animals which came to
+lave themselves in the cooling waves or drink of their refreshing
+waters.
+
+But now lakes, fishes, reptiles, and animals have entirely disappeared.
+Where placid lakes once were lashed into fury by angry winds are now
+only sand wastes and water-worn rocks where the winds howl and shriek
+and rave, and mourn the loss of the waters with which they used to
+sport; and the only remnants of prehistoric fishes, reptiles, and
+animals are found in decaying bones or fossilized remains deep imbedded
+in the strata of the unnumbered ages.
+
+[Illustration: ANCIENT POTTERY DUG FROM PREHISTORIC RUINS ON THE
+PAINTED DESERT.]
+
+A land where volcanic fires and fierce lava flows, accompanied by
+deadly fumes, noxious gases, and burning flames, have made lurid the
+midnight skies, and driven happy people from their peaceful homes.
+
+A land through which a mighty river dashes madly and unrestrainedly to
+the sea, and yet where, a few miles away, a spring that flows a few
+buckets of water an hour is an inestimable treasure. Yes indeed, where,
+in sight of that giant river, thirsty men have gone raving mad for want
+of water, and have hurled themselves headlong down thousand-feet-high
+precipices in their uncontrolled desire to reach the precious and
+cooling stream.
+
+A land of rich and florid coloring where the Master Artist has revelled
+in matchless combinations. It is a land of color,--sweet, gentle,
+tender colors that penetrate the soul as the words of a lover; fierce,
+glaring, bold colors that strike as with the clenched fist of a foe.
+
+It is the stage upon which the bronze and white actors of three hundred
+and fifty years ago played their games of life with ambitions, high as
+they were selfish, determined as they were bold, and unscrupulous as
+they were successful.
+
+
+
+
+CHAPTER II
+
+DESERT RECOLLECTIONS
+
+
+Of the flora and fauna of the Painted Desert Region I have made no
+study. That they are fascinating the works of Hart Merriam, Coville,
+Lemmon, Hough, and others of later days, and of the specialists of
+the earlier government surveys, abundantly testify. There are cacti
+of varieties into the hundreds, sagebrush, black and white grama,
+bunch grass, salt grass, hackberry, buck-brush, pines, junipers,
+spruces, cottonwoods, and willows, besides a thousand flowering plants.
+There are lizards, swifts, rattlesnakes, scorpions, Gila monsters,
+vinegerones, prairie dogs, hedgehogs, turtles, squirrels, cottontail
+and jack-rabbits, antelope, deer, mountain sheep, wildcats, and some
+bear.
+
+It is more of its physiographic conditions in a general way, however,
+that I would here write.
+
+Most people's conception of a desert is a flat, level place of
+nothing but sand. It is sand instead of water; a desert instead of
+an ocean. Few deserts conform to this conception,--none, indeed,
+that I know of in the boundaries of the United States. This Painted
+Desert Region is wonderfully diversified. There is sand, of course,
+but much rock, many trees, more canyons, some mountains and lava
+flows, extinct volcanoes, forests, and pastures. The Grand Canyon runs
+across its northern borders, and it is the vampire river that flows
+in that never-to-be-described water-way that drains away the water
+which leaves this the desert region it is; for the Colorado has many
+tributaries, and tributaries of tributaries,--the Little Colorado,
+Havasu (Cataract) Creek, Canyon Padre, Canyon Diablo, Walnut Creek, Oak
+Creek, Willow Creek, Diamond Creek, and a score or hundred others.
+
+Its great mountains are the San Francisco range, on the shoulders
+of which Flagstaff is located, Mount San Mateo, seen from the Santa
+Fe train near Grants in New Mexico, and Williams Mountain, west of
+Flagstaff, at the foot of which the railway traveller will see the town
+of Williams.
+
+Near Flagstaff are a number of extinct volcanoes and great masses of
+lava flow; from the train at Blue Water to the right a few miles one
+may see the crater Tintaro--the Inkstand. The Zuni Mountains have many
+craters, chief of which is the Agua Fria crater, and lava flows from
+the Zuni Mountains and Mount San Mateo meet in the valley, and one
+rides alongside them for miles coming west beyond Laguna.
+
+South of Canyon Diablo is a wonderful meteoritic mountain, the
+explanation of whose existence the scientists have not yet determined.
+From Peach Springs a large meteoric rock was sent to the Smithsonian,
+and I have one dug out of a hole of its own making in the Zuni
+Mountains, both of which weigh upwards of a ton.
+
+To the east of the Canyon Diablo Mountain is Sunset Pass, familiar
+to the readers of Gen. Charles King's thrilling Arizona stories, and
+beyond it to the south are Hell's Canyon,--which does not belie its
+name,--the Verdi Valley, and the interesting Red Rock Country, where
+numerous cliff and cavate dwellings have recently been discovered and
+explored by Dr. Fewkes.
+
+Indeed, this whole region is one of cliff and cavate and other
+forsaken dwellings. Everywhere one meets with them. Desert mounds, on
+examination, prove to be sites of long-buried cities, and hundreds, nay
+thousands of exquisite vessels of clay, decorated in long-forgotten
+ways, have been dug up from them and sent to grace the shelves of
+museums and speak of a people long since crumbled to dust.
+
+The miner has found it a profitable field for his operations, the
+Jerome and Congress, with the Old Vulture and similar mines, having
+made great fortunes for their owners. More than half our knowledge of
+the country came primarily from the daring and courageous prospectors
+who risked its dangers and deaths in their search for gold.
+
+The roads in the Painted Desert are long and tedious, and the horses
+drag their weary way over the scorching sands, the wheels of the wagon
+sinking in, as does also the heart of the sensitive rider who sees the
+efforts the poor beasts are making to obey his will. Yet the animals
+seldom sweat. Such is the rapid radiation of moisture in this dry, high
+atmosphere that one never sees any of the sweat and lather so common to
+hard-driven horses in lower altitude.
+
+The food question for horses is often serious if one goes far from the
+beaten path of traders or Indians. A desert is not a pasture, though
+its scant patches of grass often have to serve for one. The general
+custom, where possible, is to carry a small amount of grain, which is
+fed sparingly night and morning. The horses are hobbled and turned
+loose in as good pasture as can be found. Hence the first questions
+asked when determining a camping place are, "What kind of pasture
+and water does it possess?" There are times when one dare not run the
+risk of turning the horses loose. Thirsty beyond endurance, they will
+often travel all night, even though closely hobbled, back to where the
+last water was secured. Then they must be tracked back, and no more
+exhausting and disheartening occupation do I know than this.
+
+On one occasion we were compelled to camp where there was little
+pasturage. It rained, and there were two ladies in my party. The
+covered wagon was emptied and their blankets rolled down in it, so that
+they could be in shelter. Our driver was a German named Hank. Two of
+"his horses were mules," and these were tied one to each of the front
+wheels. The two real horses were tied to the rear wheels. During the
+night "Pete," one of the mules, got his fore legs over the pole of
+the wagon, and began to tug and pull so that the ladies were afraid
+the vehicle might be overturned. Calling to Hank, the poor fellow was
+compelled to get out of his blankets and in the rain go to Pete's
+rescue. To their intense amusement the ladies heard him remonstrating
+with the refractory mule, and almost exploded when he wound up his
+remonstrances, hitherto couched in quiet and dignified language, "Pete,
+you are von little tefel."
+
+Some people do not like to hobble a horse, and so they picket him.
+There are different ways of "picketing" a horse. He may be tied by the
+halter to a bush, tree, wagon, or stake driven into the ground. But
+these methods are fraught with danger. I once had a valuable horse
+at a time when Dr. Joseph LeConte, the beloved professor of geology
+of the University of California, was spending a month with me in the
+mountains. We had six horses, and all were "picketed" from the halter,
+or a rope around the neck. Three times a day we changed them to fresh
+pasturage. At one of the changing times we found the beautiful black
+stretched out cold and stiff. In scratching his head the hoof of his
+hind foot had caught in the rope, and in seeking to free himself he had
+pulled the rope tighter and tighter until he had strangled himself. The
+gentle-hearted professor sat down and wept at the tragic end of the
+noble horse "Duke" he had already learned to love.
+
+To prevent this danger I have often picketed a horse's hind foot to a
+log heavy enough to drag, so that the hungry animal could move a little
+in search of food, but not run or get far away. There have been two
+or three times, however, in my experience, where I could find neither
+tree, bush, nor stake. Not a rock or log could be found for miles to
+which the saddle horse I rode could be picketed. What then could I do?
+Sit up all night to care for my horse? Ride all night? Or do as I heard
+of one or two men having done, viz., picket the horse to my own foot? I
+once heard of a man who was dragged to his death that way. His cayuse
+was startled during the night and started to run. As the rope tightened
+and he dragged the unhappy wretch attached to him, his fear increased
+his speed, and not until he was exhausted and breathless did he stop in
+his wild, mad race. He was found with the corpse, bruised and mangled
+beyond all recognition, still dragging at the end of the rope.
+
+I had no desire to run such risk. So I did the impossible,--picketed my
+horse to a hole in the ground.
+
+"Nonsense! Picket a horse to a hole in the ground? It can't be done!"
+
+Indeed! But I did it. Watch me. Cut into the ground (especially if it
+is a little grassy) and make a hole a little larger than to allow your
+full fist to enter. As you dig deeper widen the hole below so that it
+is a kind of a chimney towards the top. Dig fully a foot or a foot and
+a half down. Then take the rope, which is already fastened at the other
+end to your horse, wrap the end around a piece of grass, or paper, or
+a small stone, or anything; put the knot into the hole, and "tamp" in
+the earth as vigorously as you can. Your horse is then fast, unless he
+grows desperately afraid and pulls with more than ordinary vigor.
+
+The scarcity of water makes journeying on the Painted Desert a grave
+and serious problem. The springs are few and far between, and only in
+the rainy season can one rely upon stony or clay pockets that fill up
+with the precious fluid. In going from Canyon Diablo to Oraibi there
+are four places where water may be obtained. First in a small canyon a
+few miles west of Volz's Crossing of the Little Colorado; then at the
+Lakes,--small ponds of dirty, stagnant water, where a trading-post is
+located and where the journey is generally broken for a night. Next
+day, twenty-two miles must be driven to Little Burro Spring before
+water is again found, and a few miles further on, on the opposite
+side of the valley, is Big Burro Spring. Then no more water is found
+until Oraibi is reached. There are two springs on the western side of
+the Oraibi mesa, and three miles on the eastern side in the Oraibi
+Wash is a good well, some sixty feet deep, of cold and good but not
+over-clear water. There are small pools near Mashonganavi, Shipauluvi,
+and Shungopavi, but the water is poor at best and very limited in
+quantity to those who are used to the illimitable flow of ordinary
+Eastern cities. The whole water supply at Mashonganavi, which is by far
+the best watered town of the middle mesa, would not more than suffice
+for the needs of a New York or Boston family of six or eight persons,
+and consternation would sit upon the face of the mistress of either
+household if such water were to flow through the faucets of her home.
+
+At Walpi there are three pool springs on the west side, but all flow
+slowly. One is good (for the desert), another is fair, and the third is
+horrible. Yet this last is almost equal to the supply on the eastern
+side, where there are three pool springs, only two of which can be used
+for domestic purposes.
+
+Storms fearful and terrible often sweep across this desert region. I
+have "enjoyed" several notable experiences in them, storms of sand, of
+rain, of wind, of lightning, and of thunder, sometimes one kind alone,
+other times of a combination of kinds. At one time we were camped in
+the Oraibi Wash not far from the home of the Mennonite missionary,
+my friend Rev. H. R. Voth. There were seven of us in my party,--five
+men, two women. Our general custom on making a camp was first of all
+to choose the best place for the beds of the ladies, and then the men
+arranged their blankets in picturesque irregularity around them at
+some distance away, thus forming a complete guard, not because of any
+necessity, but to make the ladies feel less timid. As my daughter was
+one of the ladies, I invariably rolled out my blankets near enough to
+be called readily should there be any occasion during the night.
+
+We had not been in our blankets long, that night, before a fearful
+thunder and rain-storm burst upon us. We had all gone to bed tired
+after our long and weary day watching the Hopi ceremonies, and the camp
+equipage was not prepared for a storm. It was pitch dark except for the
+sharp flashes of lightning which occasionally cut the blackness into
+jagged sections, and the deluge of rain waited for no squeamishness on
+my part. Hastily jumping up, I ran to and fro in my bare feet and night
+garments, caught up a big wagon sheet, and endeavored to spread it
+over the exposed beds of the ladies. The wind was determined I should
+not succeed, but I am English and obstinate. So I seized camera cases,
+valises, boxes of canned food, and anything heavy, and placed them
+upon the edges of the flapping canvas. Running back and forth to the
+wagon, the lightning every now and again revealed a drenched, fantastic
+figure, and I could hear suppressed laughter and giggles from under the
+blankets whence should have issued songs of thankfulness to me. But "it
+was ever thus!" I succeeded finally in pinning down the canvas, and had
+just rolled my wet and shivering form in my own drenched blankets, when
+Mr. Voth, with a lantern in his hand, came and simply demanded that
+the ladies come over to warmth and shelter in his hospitable house.
+Hastily wrapping themselves up, they started, blown about by the wind
+and flaunted by the tempest. The sand made it harder still to walk, and
+out of breath and wildly dishevelled, they struggled up the bank of the
+Wash and were soon comfortably ensconsed indoors. Then, strange irony
+of events, the storm immediately ceased, the heavens cleared, the stars
+shone bright, the cool night air became delicious to the nostrils and
+tired bodies, and we who remained outside had a sleep as ineffably
+sweet as that of healthful babes, while the ladies sweltered and rolled
+and tossed with discomfort in the moist heat that had accumulated in
+the closed rooms.
+
+[Illustration: THE PAINTED DESERT NEAR THE LITTLE COLORADO RIVER.]
+
+[Illustration: ASLEEP, EARLY MORNING, ON THE PAINTED DESERT.]
+
+A few years later I was again at Oraibi, and strangely near the same
+camping place. This time my companions were W. W. Bass, whose early
+adventures have been recounted in my "In and Around the Grand Canyon,"
+a photographer, and a British friend of his who had stopped off in
+California on his way home from Japan. Mr. Britisher had contributed a
+small share towards the expenses of the expedition, but with insular
+ignorance he had presumed that his small mite would pay the expenses
+of the whole outfit for a long period. It must be confessed that we
+had had a most arduous trip. The Painted Desert had shown its ugly
+side from the very moment we left the railway. Four miles out we had
+been stopped by the most terrific and vivid lightning-storm it has
+ever been my good fortune to witness and to be scared half out of my
+wits with. At Rock Tanks we had another storm. We had been jolted
+and shaken on our way out to Hopi Point of the Grand Canyon, and had
+come so near to perishing for want of water that we fell on our knees
+and greedily drank the vilest liquid from an alkali pool, a standing
+place of horses, on our way to the Little Colorado. At the old Tanner
+Crossing of that stream we had had another rain and lightning-storm
+near unto the first in fury, and in which our British friend had
+been caught in his blankets and nearly frightened to death. In the
+Moenkopi Wash he was offended because I left the wagon to ride to
+the home and accept the hospitality of the Mormon bishop, which he
+interpreted again with insular ignorance to mean a palace, a place of
+luxury, exquisite restfulness, good foods, and delicious iced wines,
+while he was left to beans, bacon, flapjacks, and dried fruit, and a
+roll of blankets on the rough and uneven ground. (It didn't make any
+difference that I explained to him next day that I had slept on a
+grass plot with one quilt and no pillow, cold, shivering, and longing
+for my good substantial roll of Navaho blankets, left for him to use
+if he so desired, and that our "banquet" had been coarse bread and a
+bowl of milk.) Then we had had another storm at Toh-gas-je, which I
+had partially avoided by riding on ahead in the light wagon of the
+Indian agent who piloted us, while he--Mr. Britisher--was in the
+heavier ambulance. The next night we camped, attempting to sleep on
+the stony slopes of the hillside at Blue Canyon in wretchedness and
+misery, because it was too late when we arrived to dare to drive down
+into the canyon. The next day we drove over the Sahara of America, a
+sandy desert which even to the Hopis is the most a-tu-u-u (hot) of
+all earthly places. That noon we camped in the dry wash of Tnebitoh,
+where we had to dig for water, waiting for it slowly to seep into the
+hole we had dug. It was a sandy, alkaline decoction, but we were glad
+and thankful for it, and the way the poor horses stood and longingly
+looked on as we waited for the inflow was pitiable. At night we camped
+some twelve or fifteen miles farther on, without water, hobbling the
+horses and turning them loose. I had engaged an Indian to go with us
+from Blue Canyon as helper and guide, so I sent him, in the morning, to
+bring in the horses. Two or three hours later he returned, with but one
+of the animals, and said he had tried to track the others, but could
+not do so. Imagine what our predicament would have been, in the heart
+of the desert, without horses and water, and many miles away from any
+settlement. There was but one thing to be done, and Mr. Bass at once
+did it. Putting a bridle on the one horse, he rode off barebacked after
+the runaways. Knowing the character of his mules, he aimed directly
+for the Tnebitoh. When he arrived at the spot where we had watered
+the day before, he found that, with unerring instinct, the horses had
+returned to this spot and had dug new watering places for themselves.
+Then, scenting the cool grass of the San Francisco Mountains, they had
+aimed directly west, and, hobbled though they were, the tracks showed
+they were travelling at a lively rate of speed. Knowing the urgency and
+desperateness of our case, Bass followed as fast as he could make his
+almost exhausted animal go, and after an hour's hard riding saw, in the
+far-away distance, the three perverse creatures "hitting" the trailless
+desert as hard as they could. Jersey, a knowing mule, was in the lead.
+He soon saw Bass, and, seeming to communicate with the others, they
+turned and saw him also. Jack (the other mule) and the horse at once
+showed a disposition to stop, but Jersey with bite and whinney tried to
+drive them on. Finding his efforts useless, he stopped with the others,
+and, when Bass rode up, allowed himself to be "necked" (tied neck to
+neck) with the other two. Horses and man were as near "played out" as
+we cared to see them when, later in the day, they returned to camp.
+
+It does not do to go out upon the Painted Desert without some practical
+person who is capable of meeting all serious emergencies that are
+likely to arise.
+
+The next day we drove on to Oraibi, in the scorching sun, over the
+sandy hillocks, where no road would last an hour in a wind-storm
+unless it were thoroughly blanketed and pegged down. We were all hot,
+weary, and ill-tempered. Thinking to help out, I volunteered to walk
+up the steep western trail to the mesa top and secure some corn at
+Oraibi for our horses, so that they could be fed at once on reaching
+our stopping place on the east side. When we started I had suggested
+the hope that we might be able to stop in the schoolhouse below the
+Oraibi mesa, as I had several times done in times before; but when
+the wagon arrived there, and I came down from the mesa, it was found
+to be already occupied by persons to whom it had been promised by the
+Indian agent. Camping, then, was the only thing left open to us, until
+I could see the Hopis and rent one of their houses. Down we drove to
+the camp, where alone a sufficiency of water was to be found. This
+explains our close proximity to the camp of the earlier year. We were
+just preparing our meal when a fierce sand-storm blew up. Cooking was
+out of the question; the fire blew every which way, and the sand filled
+meat, beans, corn, tomatoes with too much grit for comfort. This was
+the last straw that broke the back of Mr. Britisher's complacency. He
+had bemoaned again and again the leaving of his comfortable home to
+come into this "God-forsaken region," in a quest of what our crazy
+westernism called pleasure, and now his fury burst upon me in a manner
+that dwarfed the passion of the heavens and the earth. While there
+was a refinement in his vituperation, there was an edge upon it as
+keen as fury, passion, and culture could give it. I was scorched by
+his scarifying lightnings, struck again and again by his vindictive
+thunderbolts, tossed hither and thither by his stormy winds, and
+lifted heavenwards and then dashed downwards by the tornadoes and
+whirlwinds of his passion. It was dazzling, bewildering, intensely
+interesting, and then fiercely irritating. I stood it all until he
+denounced my selfishness. There's no doubt I am selfish, but there is a
+limit to a fellow's endurance when another fellow claims the discovery
+and rubs it in upon you until he abrades the skin. So I raised my hand
+and also my voice: "Stop, that's enough. Dare to repeat that and I'll
+tie you on a horse and send you back to the railway in charge of an
+Indian so quickly that you'll wonder how you got there. Selfish, am I?
+I permitted you to come on this trip as a favor to my photographer. The
+paltry sum you paid me has not found one-fourth share of the corn for
+one horse, let alone your own food, the hire of the horses, wagon, and
+driver. To oblige you I have allowed you the whole way to ride inside
+my conveyance that you might talk together, while I have sat out in the
+hot sun. If any help has been needed by Mr. Bass in driving, I have
+willingly given it instead of calling upon you. I have done all the
+unpacking and the packing of the wagon at each camp, morning, noon, and
+night. I have done all the cooking and much of the dish-washing, and
+yet you have the impudence and mendacity to say I have been selfish.
+Very well! I'll take myself at your estimate. In future I'll take my
+seat inside the ambulance; you shall do your share of helping the
+driver. You shall do your share of the packing; and if you eat another
+mouthful, so long as you remain in my camp, you shall cook it yourself.
+I have spoken! And when I thus speak I speak as the laws of the Medes
+and Persians, which alter not, nor change!"
+
+[Illustration: THE COLORADO RIVER AT BASS FERRY, THE VAMPIRE OF THE
+PAINTED DESERT.]
+
+"Well, ---- says you are selfish!" burst out the somewhat cowed man.
+
+"Then I put him on the same plane as I put you; and if ever either of
+you dares to make that charge again, I will--"
+
+Well, never mind what I, in my, what I still believe to be, just anger
+threatened. I turned away, went and secured an Indian's house, and that
+night we removed there.
+
+But I wish I had the space to recount how those two unfortunates and
+misfortunates cooked their own meals and mine and Bass's. It is a
+subject fit for a Dickens or a Kipling. No minor pen can do justice to
+it. How they came and asked with quiet humility, "What are we going
+to have for supper?" and how I replied, "Raw potatoes, so far as I am
+concerned!" Neither knew whether a frying-pan was for skimming cream
+from a can of condensed milk or for making charlotte russes. Neither
+could boil water without scorching it. But surreptitiously (with my
+secret connivance) Bass gave the tyros gentle hints and finally "licked
+them" into fourth-rate cooks, so that I reaped the reward of their
+labors in selfishly and shamelessly taking some of the concoctions they
+had slaved over.
+
+I know this plain, unvarnished tale reveals me a "bad man from Bodie,"
+but I started out to give a truthful account of the Painted Desert and
+its storms, and this "tempest in a frying-pan" in camp cannot well be
+ignored by a veracious chronicler.
+
+Last year, fate designed that we camp at exactly the same spot. The
+two wagons came to rest at about the same place where the ambulance
+stood, and exactly the same wind and sand-storm blew up before we had
+been there half an hour. I had with me a long, eight-feet-high strip of
+canvas belonging to a very large circular tent. To ward off the force
+of some part of the storm we stretched this canvas from the trunk of
+one cottonwood tree to another, and moved our camp to the sheltered
+side. That was an insult to the powers of the storm. The wind fairly
+howled with rage, and pulled and tugged and flapped that canvas in a
+perfect fury of anger. Then as we huddled in its shelter, a sudden jerk
+came, and up it was ripped, from top to bottom, in a moment, and the
+loose ends went wildly flying and flapping every way. In the blowing
+sand I fled with the ladies to Mr. Voth's ever-hospitable house, but
+it was as hot as--well! no matter--in there. Outside, the cottonwoods
+were bowed over in the fury of the wind, and the sand went flying by in
+sheets. It was easy then to understand the remark of one experienced in
+the ways of the Painted Desert Region: "If you ever buy any real estate
+here, contract to have it anchored, or you'll wake up some morning and
+find it all blown into the next county." The flying sand literally
+obliterated every object more than a few feet away.
+
+Now in this last case I had the pleasure--as peculiar a pleasure as it
+is to watch the coming of a hurricane at sea--to see the oncoming of
+this storm. We were enjoying perfect calm. Suddenly over the Oraibi
+mesa there came a great brown mass that stretched entirely across the
+country. It was the tawny sand risen in power and majesty to drive us
+from its lair. It was so grand, so sublime, so alive, that just as
+I instinctively rush to my camera at sight of an interesting face,
+I dashed towards it to secure a photograph of this new, gigantic,
+living manifestation. But in its fierce fury it swept upon us with such
+rapidity that I was too late. We were covered with it, buried in it.
+As darkness leaps upon one and absorbs him, so did this storm absorb
+us. In an hour or so its greatest fury subsided; then we thought we
+would build our camp-fire and proceed to our regular cooking. How the
+wind veered and changed, and changed again as soon as the fire began to
+ascend. That is a point to watch in building a camp-fire. Be sure and
+locate it so that its smoke won't blow upon you when you sit down to
+eat. In this case, however, it would not have mattered. In my notebook
+I read: "We have changed the camp-fire three times, and no matter where
+we put it, the smoke swoops down upon us. Even now while I write I am
+half blinded by the smoke, which ten minutes ago was being blown in the
+opposite direction." So that if these few pages have an unpleasant odor
+of camp-fire smoke about them, the reader must charge it to the wilful
+ways of the wind on the Painted Desert.
+
+Elsewhere I have spoken of the mystery brooding over the peoples of
+this land. It is also existent in the very colors of it, whether
+noted in early morning, in the glare of the pitiless Arizona noon, or
+at sunset; in the storm, with the air full of sand, or in the calm
+and quiet of a cloudless sky; when the sky is cerulean or black with
+lowering clouds; ever, always, the color is weird, strange, mysterious.
+One night at Walpi several of us sat and watched the colorings in the
+west. No unacquainted soul would have believed such could exist. To
+describe it is as impossible as to analyze the feelings of love. It was
+raining everywhere in the west; and "everywhere" means so much where
+one's horizon is not limited. The eye there roams over what seem to be
+boundless distances. In all this space rain was falling. The sun had
+but half an hour more to live, and it flooded the sky with an orange
+crimson. The rain came down in hairy streaks brilliantly illuminated.
+The sun could be discerned only as a dimly veiled face, with the light
+shed below it--none above--in graceful curves. Then the orange and
+crimson changed to purple, deepening and deepening into blackness until
+day was done.
+
+Sometimes the lighting up of the desert in the early morning gives it
+the effect of a sea-green ocean, and then the illusion is indescribably
+wonderful. At such times, if there are clouds in the sky, the
+reflections of color are as delicate and beautiful as the tintings of
+the sea-shells.
+
+One night standing on the mesa at Mashonganavi looking east and south,
+the vast ocean-like expanse of tawny sand and desert was converted by
+the hues of dying day into a gorgeous and resplendent sea of exquisite
+and delicate color. On the further side were the Mogollon Buttes,--the
+Giant's Chair, Pyramid Butte, and others,--with long walls, which,
+in the early morning black and forbidding, were now illumined and
+etherealized by the magic wand of sunset.
+
+If, however, one would know another of the marvellous charms of this
+Painted Desert Region let him see it in the early summer, after the
+first rains. This may be the latter part of June or in July and August.
+Then what a change! One seeing it for the first time would naturally
+exclaim in protest: "Desert? Why, this is a garden!"
+
+A thin and sparse covering of grass, but enough to the casual observer
+to relieve the whole land from the charge of barrenness; the black and
+white grama grasses, with their delicate shades of green; and a host of
+wild flowers of most exquisite colors in glorious combinations. Here
+masses of flaming marigolds and sunflowers; yonder patches of the white
+and purple tinted flowers of the jimson-weed, while its rich green
+leaves form a complete covering for the tawny sand or rocky desolation
+beneath. Here are larkspurs, baby blue-eyes, Indian's paint brush,
+daisies, lilies, and a thousand and one others, the purples, blues,
+reds, pinks, whites, and browns giving one a chromatic feast, none the
+less delightful because it is totally unexpected.
+
+Then who can tell of the glory of the hundreds of cacti in bloom, great
+prickly monsters, barrel shaped, cylindrical, lobe formed, and yet
+all picked out in the rarest, most dainty flowers the eye of man ever
+gazed upon? Look yonder at the "hosh-kon," one of the yucca family, a
+sacred plant to the Navahoes. Its dagger-like green leaves are crowned
+and glorified with the central stalk, around which cluster a thousand
+waxen white bells, and this one is only a beginning to the marvellous
+display of them we shall see as we ride along. The greasewood veils
+its normal ugliness in revivified leaves and a delicate flossy yellow
+bloom that makes it charming to the eye. Even the sagebrush attains to
+some charm of greenness, and where the juniper and cedar and pine lurk
+in the shades of some of the rocky slopes, the deepest green adds its
+never-ending comfort and delight to the scene.
+
+Yet you look in vain for the rivers, the creeks, the babbling brooks,
+the bubbling fountains, the ponds, that charm your eye in Eastern
+landscapes. Oh, for the Adirondacks,--the lakes and streams which
+abound on every hand. If only these could be transplanted into this
+desert to give their peculiar delights without any of their drawbacks,
+_then_ the Painted Desert Region would be the ideal land.
+
+It would never do to bring the Adirondack flies and gnats and
+mosquitoes; its hot, sultry nights and muggy, sweltering days. No!
+These we can do without. We would have its advantages, but with none of
+its disadvantages.
+
+How futile such wishes; how childish such longings! Each place
+is itself; and, for myself, I love the Painted Desert even in
+its waterlessness, its barrenness, and its desolation. Think of
+its stimulating altitude, its colors, its clear, cloudless sky,
+its glorious, divine stars, its delicious evening coolness, its
+never-disturbed solitudes, its speaking silences, its romances, its
+mysteries, its tragedies, its histories. These are some of the things
+that make the Painted Desert what it is--a region of unqualified
+fascination and allurement.
+
+
+
+
+CHAPTER III
+
+FIRST GLIMPSES OF THE HOPI
+
+
+Three great fingers of rock from a gigantic and misshapen hand, roughly
+speaking, pointing southward, the hand a great plateau, the fingers
+mesas of solid rock thrust into the heart of a sandy valley,--this
+is the home of the Hopi, commonly and wrongly termed the Moki. The
+fingers are from seven to ten miles apart, and a visitor can go from
+one finger-nail to another either by descending and ascending the steep
+trails zigzagged on the fingers' sides, or he can circle around on the
+back of the hand and thus in a round-about manner reach any one of the
+three fingers. These mesa fingers are generally spoken of as the first
+or east mesa, the second or middle mesa, and the third or west mesa.
+They gain their order from the fact that in the early days of American
+occupancy Mr. T. V. Keam established a trading-post in the canyon that
+bears his name, and this canyon being to the east of the eastern mesa,
+this mesa was reached first in order, the western mesa naturally being
+third.
+
+On the east mesa are three villages. The most important of all Hopi
+towns is Walpi, which occupies the "nail" of this first "finger." It is
+not so large as Oraibi, but it has always held a commanding influence,
+which it still retains. Half a mile back of Walpi is Sichumavi, and
+still further back Hano, or, as it is commonly and incorrectly called,
+Tewa.
+
+About seven miles--as the crow flies--to the west is the second or
+middle mesa, and here are Mashonganavi, Shipauluvi, and on an offshoot
+from this second mesa, separated from it by a deep, sand-filled ravine,
+is Shungopavi.
+
+Ten miles farther to the west is Oraibi, which marks the farthest
+western boundary of pueblo civilization.
+
+Oh! the pathos, the woe, the untold but clearly written misery
+of the centuries in these cliff-built houses of the mesas, these
+residences that are fortresses, these steep trail-approached and
+precipice-protected homes. In a desert land, surrounded by relentless,
+wary, and vigilant foes, ever fighting a hard battle with the adverse
+conditions of their environment, short of water, of firewood, and
+with food grown in the desert-rescued lands below where at any moment
+the ruthless marauder might appear, there is no wonder that almost
+every elderly face is seamed and scarred; furrowed deeply with the
+accumulated centuries of never-ceasing care. Mystery here seems at
+first to reign supreme. It stands and faces one as a Presence. It
+hovers and broods, and you feel it even in your sleep. The air is full
+of it. The very clouds here are mysterious. Who are these people?
+From whence came they? What is their destiny? What fearful battles,
+race hatreds, devastating wars, led them to make their homes on
+these inaccessible cliffs? How did they ever conceive such a mass of
+elaborate ceremonial as now controls them? Solitary and alone they
+appear, a vast question mark, viewed from every standpoint. Whichever
+way one looks at them a great query stares him in the face. They are
+the chief mystery of our country, an anachronism, an anomaly in our
+twentieth-century civilization.
+
+When we see the ruins of Egypt, India, Assyria, we look upon something
+that is past. Those peoples _were_: they pertain to the ages that are
+gone. Their mysteries are of lives lived in the dim ages of antiquity.
+But here are antique lives being lived in our own day; pieces of
+century-old civilizations transplanted, in time and place, and brought
+into our time and place; the past existent in the present; the lapse
+of centuries forgotten, and the days of thousands of years ago bodily
+transferred into our commercial, super-cultured, hyper-refined age.
+
+The approach to the first mesa from Keam's Canyon is through a sandy
+country, which, in places, is dry, desolate, and bare. But here and
+there are patches of ground upon which weeds grow to a great height,
+plainly indicating that with cultivation and irrigation good crops
+could be raised. As we leave the mouth of the canyon the singular
+character of this plateau province is revealed. To the south the sandy
+desert, in lonesome desolation, stretches away as far as the eye can
+reach, its wearisome monotony relieved only by the close-by corn-fields
+of the Hopis and the peculiar buttes of the Mogollons. With the sun
+blazing down upon it, its forbidding barrenness is appalling. Neither
+tree, shrub, blade of grass, animal, or human habitation is to be seen.
+The sand reflects the sun's rays in a yellow glare which is irritating
+beyond measure, and which seems as if it would produce insanity by its
+unchangeableness.
+
+To the right of us are the extremities of the sandstone plateaus, of
+which the Hopi mesas are the thrust out fingers. Here and there are
+breaks in the plateau which seem like openings into rocky canyons.
+Before us, ten or more miles away, is the long wall of the first mesa,
+its falling precipices red and glaring in the sun. Immense rocks of
+irregular shape lie about on its summit as if tumbled to and fro in
+some long-ago-forgotten frolic of prehistoric giants. Right before us,
+and at about the mid distances of the "finger" from the main plateau,
+the mesa wall is broken down in the form of a U-shaped notch or
+gap,--from which Walpi, "the place of the gap," obtains its name; and
+it is on the extremity of the mesa, beyond this notch, that the houses
+of the Hopi towns can now clearly be discerned. Just beyond the notch a
+little heap of houses, apparently of the same color as the mesa itself,
+appears. Then a little vacant space and another small heap, followed
+by another vacancy with a larger heap at the extreme end of the mesa.
+These heaps, beginning at the notch, are respectively Tewa, Sichumavi,
+and Walpi.
+
+Dotting the slopes of the talus at the foot of the mesa precipices are
+corn-fields, peach orchards, and corrals for burros, sheep, and goats.
+
+As we approach nearer we see that the first mesa is rapidly losing
+its distinctively Indian character. The policy of the United States
+Government, in its treatment of these Indians, is to induce them, so
+far as possible, to leave their mesa homes and reside in the valley
+nearer to their corn-fields. As their enemies are no longer allowed to
+molest them, their community life on these mesa heights is no longer
+necessary, and the time lost and the energy wasted in climbing up and
+down the steep trails could far better be employed in working in the
+fields, caring for their orchards, or attending to their stock. But
+while all this sounds well in theory, and on paper appears perfectly
+reasonable, it fails to take into consideration the influence of
+heredity and the personal passions, desires, and feelings of volitional
+beings. As a result, the government plan is not altogether a success.
+The Indian agents, however, have induced certain of the Hopis, by
+building houses for them, to consent to a partial abandonment of their
+mesa homes. Accordingly, as one draws nearer, he sees the stone houses
+with their red-painted corrugated-iron roofs, the schoolhouse, the
+blacksmith's shop, and the houses of the teachers, all of which speak
+significantly of the change that is slowly hovering over the Indian's
+dream of solitude and desolation.
+
+But after our camp is made and the horses sent out in the care of
+willing Indians to the Hopi pastures, we find that the trails to the
+mesa summit are the same; the glaring yellow sand is the same; the
+red and gray rocks are the same; the fleecy and dark clouds that
+occasionally appear at this the rainy time are the same; the glaring,
+pitiless sun with its infernal scorching is the same; and we respire
+and perspire and pant and struggle in our climb to the summit in the
+same old arduous fashion. Above, in Hano, Sichumavi, and Walpi, the
+pot-bellied, naked children, the lithe and active young men, the
+not unattractive, shapely, and kindly-faced young women, with their
+peculiar symbolic style of hair-dressing, the blear-eyed old men
+and women, the patient and stolid burros, the dim-eyed and pathetic
+captive eagles, the quaint terraced-houses with their peculiar
+ladders, grotesque chimneys, passageways, and funny little steps, are
+practically the same as they have been for centuries.
+
+There are two trails from the valley to the summit of the first mesa on
+the east side, one at the point, and three on the west side. We ascend
+by the northeastern trail, which, on reaching the "Notch" or "Gap,"
+winds close by an enclosure in which is found a large fossil, bearing a
+rude resemblance to a stone snake. All around this fossil, within the
+stone enclosure, are to be found "bahos," or prayer sticks, which have
+been brought by the devout as their offerings to the Snake Divinities.
+From time immemorial this shrine has been in existence, and no Hopi
+ever passes it without some offering to "Those Above," either in the
+form of a baho, a sprinkling of the sacred meal, the ceremonial smoking
+to the six cardinal points, or a few words of silent but none the less
+devout and earnest prayer.
+
+At the head of this trail is Hano, and from this pueblo we can gain
+a general idea of Hopi architecture, for, with differences in minor
+details, the general styles are practically the same. Where they
+gained their architectural knowledge it is hard to tell, and who they
+are is yet an unsolved problem. It is pretty generally conceded,
+however, that all the pueblo peoples of Arizona and New Mexico--of
+whom the Hopis are the most western--are the descendants of the race,
+or races, who dotted these territories and southern Colorado with
+ruins, and who are commonly known as the Cliff and Cave Dwellers. But
+this is thrusting the difficulty only a few generations, or scores of
+generations, further back. For we are at once compelled to the agnostic
+answer, "I don't know!" when asked who are the Cliff Dwellers. Who they
+are and whence they came are still problems upon which such patient
+investigators as J. Walter Fewkes is working. He has clearly confirmed
+the decision of Bancroft and others which affirmed the identity of
+the Cliff and Cave Dwellers with the Hopis and other pueblo-inhabiting
+Indians of the Southwest.
+
+[Illustration: HANO, (TEWA) FROM THE HEAD OF THE TRAIL.]
+
+Although of different linguistic stocks and religion, the homes of
+the pueblo Indians are very similar. Almost without exception the
+pueblos built on mesa summits are of sandstone or other rock, plastered
+with adobe mud brought up from the water-courses of the valley.
+Those pueblos that are located in the valley, on the other hand, are
+generally built of adobe.
+
+No one can doubt that the Indians chose these elevated mesa sites for
+purposes of protection. With but one or two almost inaccessible trails
+reaching the heights, and these easily defendable, their homes were
+their fortresses. Their fields, gardens, and hunting-grounds were in
+the valleys or far-away mountains, whither they could go in times of
+peace; but, when attacked by foes, they fled up the trails, established
+elaborate methods of defence, and remained in their fortress-homes
+until the danger was past.
+
+The very construction of the houses reveals this. In none of the older
+houses is there any doorway into the lowest story. A solid wall faces
+the visitor, with perhaps a small window-hole. A rude ladder outside
+and a similar one inside afford the only means of entrance. One climbs
+up the ladder outside, drops through a hole in the roof, and descends
+the ladder inside. When attacked, the outer ladder could be drawn up,
+and thus, if we remember the crude weapons of the aborigines when
+discovered by the white man, it is evident that the inhabitants would
+remain in comparative security.
+
+Of late years doors and windows have been introduced into many of the
+ancient houses.
+
+It is a picturesque sight that the visitor to the Hopi towns enjoys
+as he reaches the head of the trail at Hano. The houses are built in
+terraces, two or three stories high, the second story being a step
+back from the first, so that a portion of the roof of the first story
+can be used as the courtyard or children's playground of the people
+who inhabit the second story. The third story recedes still farther,
+so that its people have a front yard on the roof of the second story.
+At Zuni and Taos these terraces continue for six and seven stories,
+but with the Hopis never exceed three. The first climb is generally
+made on a ladder, which rests in the street below. The ladder-poles,
+however, are much longer than is necessary, and they reach up
+indefinitely towards the sky. Sometimes a ladder is used to go from
+the second to the third story, but more often a quaint little stairway
+is built on the connecting walls. Equally quaint are the ollas used as
+chimneys. These have their bottoms knocked out, and are piled one above
+another, two, three, four, and sometimes five or six high. Some of the
+"terraces" are partially enclosed, and here one may see a weaver's
+loom, a flat stone for cooking _piki_ (wafer bread), or a beehive-like
+oven used for general cooking purposes. Here and there cord-wood is
+piled up for future use, and now and again a captive eagle, fastened
+with a rawhide tether to the bars of a rude cage, may be seen. The
+"king of birds" is highly prized for his down and feathers, which are
+used for the making of prayer plumes (bahos).
+
+There does not seem to have been much planning in the original
+construction of the Hopi pueblos. There was little or no provision
+made for the future. The first houses were built as needed, and then as
+occasion demanded other rooms were added.
+
+It will doubtless be surprising to some readers to learn that the Hopi
+houses are owned and _built_ (in the main) by the women, and that the
+men weave the women's garments and knit their own stockings. Here,
+too, the women enjoy other "rights" that their white sisters have
+long fought for. The home life of the Hopis is based upon the rights
+of women. They own the houses; the wife receives her newly married
+husband into her home; the children belong to her clan, and have her
+clan name, and not that of the father; the corn, melons, squash, and
+other vegetables belong to her when once deposited in her house by the
+husband. She, indeed, is the queen of her own home, hence the pueblo
+Indian woman occupies a social relationship different from that of most
+aborigines, in that she is on quite equal terms with her husband.
+
+In the actual building of the houses, however, the husband is required
+to perform his share, and that is the most arduous part of the labor.
+He goes with his burros to the wooded mesas or cottonwood-lined streams
+and brings the roof-timbers, ladder-poles, and door-posts. He also
+brings the heavier rocks needed in the building. Then the women aid him
+in placing the heavier objects, after which he leaves them to their own
+devices.
+
+Being an intensely religious people, the shamans or priests are always
+called upon when a new house is to be constructed. Bahos--prayer plumes
+or sticks--are placed in certain places, sacred meal is lavishly
+sprinkled, and singing and prayer offered, all as propitiation to
+those gods whose especial business it is to care for the houses.
+
+It is exceedingly interesting to see the women at work. Without
+plumb-line, straight line, or trowel they proceed. Some women are
+hod-carriers, bringing the pieces of sand or limestone rock to the
+"bricklayers" in baskets, buckets, or dish pans. Others mix the adobe
+to the proper consistency and see that the workers are kept supplied
+with it. And what a laughing, chattering, jabbering group it is! Every
+tongue seems to be going, and no one listening. Once at Oraibi I saw
+twenty-three women engaged in the building of a house, and I then got
+a new "side light" on the story of the Tower of Babel; The builders of
+that historic structure were women, and the confusion of tongues was
+the natural result of their feminine determination to all speak at once
+and never listen to any one else.
+
+I photographed the builders at Oraibi, and the next day contributed a
+new dress to each of the twenty-three workers. Here are some of their
+names: Wa-ya-wei-i-ni-ma, Mo-o-ho, Ha-hei-i, So-li, Ni-vai-un-si,
+Si-ka-ho-in-ni-ma, Na-i-so-wa, Ma-san-i-yam-ka, Ko-hoi-ko-cha,
+Tang-a-ka-win-ka, Hun-o-wi-ti, Ko-mai-a-ni-ma, Ke-li-an-i-ma.
+
+The finishing of the house is as interesting as the actual building.
+With a small heap of adobe mud the woman, using her hand as a trowel,
+fills in the chinks, smooths and plasters the walls inside and out.
+Splashed from head to foot with mud, she is an object to behold, and,
+as is often the case, if her children are there to "help" her, no
+mud-larks on the North River, the Missouri, or the Thames ever looked
+more happy in their complete abandonment to dirt than they. Then when
+the whitewashing is done with gypsum, or the coloring of the walls with
+a brown wash, what fun the children have. No pinto pony was ever more
+speckled and variegated than they as they splash their tiny hands into
+the coloring matter and dash it upon the walls.
+
+[Illustration: HOPI WOMEN BUILDING A HOUSE AT ORAIBI.]
+
+[Illustration: MASHONGANAVI FROM THE TERRACE BELOW.]
+
+Inside the houses the walls also are whitewashed or colored, and
+generally there is some attempt made to decorate them by painting rude
+though symbolic designs half-way between the floor and ceiling. The
+floor is of earth, well packed down with water generally mixed with
+plaster, and the ceiling is of the sustaining poles and cross-beams,
+over which willows and earth have been placed. Invariably one can find
+feathered bahos, or prayer plumes, in the beams above, and no house
+could expect to be prospered where these offerings to "Those Above"
+were neglected.
+
+The chief family room serves as kitchen, dining-room,
+corn-grinding-room, bedroom, parlor, and reception-room. In one
+corner a quaint, hooded fireplace is built, and here the housewife
+cooks her _piki_ and other corn foods, boils or bakes her squash,
+roasts, broils, or boils the little meat she is able to secure, and
+sits during the winter nights while "the elders" tell stories of the
+wondrous past, when all the animals talked like human beings and the
+mysterious people--the gods--from the upper world came down to earth
+and associated with mankind.
+
+The corn-grinding trough is never absent. Sometimes it is on a little
+raised platform, and is large or small as the size of the family
+demands. The trough is composed either of wooden or stone slabs,
+cemented into the floor and securely fastened at the corners with
+rawhide thongs. This trough is then divided into two, three, four, or
+more compartments (according to its size), and in each compartment a
+sloping slab of basic rock is placed. Kneeling behind this, the woman
+who is the grinder of the meal (the true lady, _laf-dig_, even though
+a Hopi) seizes in both hands a narrower flat piece of the same kind of
+rock, and this, with the motion of a woman over a washboard, she moves
+up and down, throwing a handful of corn every few strokes on the upper
+side of her grinder. This is arduous work, and yet I have known the
+women and maidens to keep steadily at it during the entire day.
+
+When the meal is ground, a small fire is made of corn cobs, over which
+an earthern olla is placed. When this is sufficiently heated the meal
+is stirred about in it by means of a round wicker basket, to keep it
+from burning. This process partially cooks the meal, so that it is more
+easily prepared into food when needed.
+
+In one corner of the house several large ollas will be found full of
+water. Living as they do on these mesa heights, where there are no
+springs, water is scarce and precious. Every drop, except the little
+that is caught in rain-time or melted from the snows, has to be carried
+up on the backs of the women from the valley below. In the heat of
+summer, this is no light task. With the fierce Arizona sun beating down
+upon them, the feet slipping in the hot sand or wearily pressing up on
+the burning rocks, the olla, filled with water, wrapped in a blanket
+and suspended from the forehead on the back, becomes heavier and
+heavier at each step. Those of us who have, perforce, carried cameras
+and heavy plates to the mesa tops know what strength and endurance this
+work requires.
+
+For dippers home-made pottery and gourd shells are commonly used. Now
+and again one will find the horn of a mountain sheep, which has been
+heated, opened out into a large spoon-like dipper; or a gnarled or
+knotty piece of wood, hacked out with flint knife into a pretty good
+resemblance to a dipper.
+
+Near the water ollas one can generally see a shelf upon which the
+household utensils are placed. Here, too, when corn is being ground,
+a half-dozen plaques of meal will stand. This shelf serves as pantry
+and meat safe (when there is meat), and the hungry visitor will seldom
+look there in vain for a basket-platter or two piled high with _piki_,
+the fine wafer bread for which the Hopis are noted. _Piki_ is colored
+in a variety of ways. Dr. Hough says the ashes of _Atriplex canescens
+James_ are used to give the gray color, and that _Amaranthus sp._ is
+cultivated in terrace gardens around the springs for use in dyeing
+it red; a special red dye from another species is used for coloring
+the _piki_ used in the Katchina dances; and the ashes of _Parryella
+filifolia_ are used for coloring. Saffron (_Carthamus tinctorius_) is
+used to give the yellow color.
+
+It is fascinating in the extreme to see a woman make _piki_. Dry
+corn-meal is mixed with coloring matter and water, and thus converted
+into a soft batter. A large, flat stone is so placed on stones that
+a fire can be kept continually burning underneath it. As soon as the
+slab is as hot as an iron must be to iron starched clothes it is
+greased with mutton tallow. Then with fingers dipped in the batter
+the woman dexterously and rapidly sweeps them over the surface of the
+hot stone. Almost as quickly as the batter touches, it is cooked; so
+to cover the whole stone and yet make even and smooth _piki_ requires
+skill. It looks so easy that I have known many a white woman (and
+man) tempted into trying to make it. Once while attending the Snake
+Dance ceremonials at Mashonganavi, a young lady member of my party was
+sure she could perform the operation successfully. My Hopi friend,
+Kuchyeampsi, gladly gave place to the white lady, and laughingly looked
+at me as the latter dipped her fingers into the batter, swept them
+over the stone, gave a suppressed exclamation of pain, tried again,
+and then hastily rose with three fingers well blistered. My cook, who
+was a white man, was sure he could accomplish the operation, so he was
+allowed to try. Once was enough. He was a religious man, and bravely
+kept silence, which was a good thing for us.
+
+When the _piki_ is sufficiently cooked, it is folded up into neat
+little shapes something like the shredded wheat biscuits. One thing I
+have often noticed is that a quick and skilful _piki_ maker will keep
+a sheet flat, without folding, so that she may place it over the next
+sheet when it is about cooked. This seems to make it easier to remove
+the newly cooked sheet from the cooking slab.
+
+If you are ever invited into a Hopi house you may rest assured you will
+not be there long before a piled-up basket of _piki_ will be brought to
+you, for the Hopis are wonderfully hospitable and enjoy giving to all
+who become their guests.
+
+Another object seldom absent is the "pole of the soft stuff." This
+is a pole suspended from the roof beams upon which all the blankets,
+skins, bedding, and wearing apparel are placed. Once upon a time these
+were very few and very crude. The skins of animals tanned with the
+hair on, blankets made of rabbit skins, and cotton garments made from
+home grown, spun, and woven cotton, comprised their "soft stuff." But
+when the Spaniards brought sheep into the province of Tusayan, and the
+Hopis saw the wonderful improvement a wool staple was over a cotton
+one, blankets and dresses of wool were slowly added to the household
+treasures, until now the "garments of the old," except antelope, deer,
+fox, and coyote skins, are seldom seen.
+
+[Illustration: MASHONGCE, AN ORAIBI MAIDEN, DRYING CORN MEAL.]
+
+[Illustration: THE TRIO OF METATES, AND HOPI WOMAN ABOUT TO GRIND
+CORN.]
+
+It is a remarkable fact that the Hopis wore garments made from cotton
+which they grew themselves, prior to the time of the Spanish invasion.
+They also knew how to color the cotton from unfading mineral and
+vegetable dyes, and in the graves of ancient cliff and cave dwellings,
+well-woven cotton garments often have been taken.
+
+Sometimes to-day one may see an old man or woman weaving a blanket
+from the tanned skins of rabbits. Such a garment is far warmer and
+more comfortable than one would imagine. The dressed pelts are twisted
+around a home-woven string made of shredded yucca fibre, wild flax, or
+cotton, and thus a long rope is formed many yards in length. This rope
+is then woven in parallel strings with cross strands of the same kind
+of fibre, and a robe made some five or six feet square.
+
+The windows of the ancient Hopi houses were either small open holes
+or sheets of gypsum. Of late years modern doors and windows have been
+introduced, yet there are still many of the old ones in existence.
+
+Having thus taken a general and cursory survey of Hano, let us, in
+turn, visit the six other villages on the mesa heights ere we look
+further into the social and ceremonial life of this interesting people.
+
+
+
+
+CHAPTER IV
+
+THE HOPI VILLAGES AND THEIR HISTORY
+
+
+The province of Tusayan is dotted over in every direction with ruins,
+all of which were once inhabited by the Hopi people. Indeed, even
+in the "pueblo" stage of their existence they seem to have retained
+much of the restlessness and desire for change which marked them when
+"nomads."
+
+Traditionary lore among modern Hopis asserts that the well-known ruin
+of Casa Grande was once the home of their ancestors, and Dr. Fewkes has
+conclusively shown a line of ruins extending from the Gila and Salt
+River valleys to the present Hopi villages. So there is no doubt but
+that some, at least, of the Hopis came to their modern homes from the
+South. It is, therefore, quite possible that such ruins as Montezuma's
+Castle were once Hopi homes. Every indication seems to point to the
+fact that all these ancient ruins--some of which are caveate, others
+cliff, and still others independent pueblos, built in the open, away
+from all cliffs--were occupied by a people in dread of attack from
+enemies. Every home has its lookout. Every field could be watched.
+Nearly all the cliff and cave dwellings were naturally fortresses,
+and the open pueblos were so constructed as to render them castles of
+defence to their inhabitants on occasion.
+
+In these facts alone we can see an interesting, though to those
+primarily concerned a tragic state of affairs; a home-loving people,
+sedentary and agricultural, willing and anxious to live at peace,
+surrounded and perpetually harassed by wild and fierce nomads,
+whose delight was war, their occupation pillage, and their chief
+gratifications murder and rapine. The cliff- or cave-dwelling husband
+left his home in the morning to plant his corn or irrigate his field,
+uncertain whether the night would see him safe again with his loved
+ones, a captive in the hands of merciless torturers, or lying dead and
+mutilated upon the fields he had planted.
+
+No wonder they are the Hopituh--the people of peace. Who would not long
+for peace after many generations of such environment? Poor wretches!
+Every field had its memories of slaughter, every canyon had echoed
+the fierce yells of attacking foes, the shrieks of the dying, or the
+exultant shouts of the victors, and every dwelling-place had heard the
+sad wailing of widows and orphans.
+
+The union of these people, under such conditions, in towns became a
+necessity--self-preservation demanded cohesion. That isolation and
+separation were not unnatural or repulsive to them is shown by the
+readiness with which in later times they branched out and established
+new towns. These separations often led to bitter and deadly quarrels
+among themselves, and elsewhere[2] I have related the traditional
+story of the destruction of a Hopi city, Awatobi, by the inhabitants
+of rival cities, who in their determination to be "Hopituh"--people of
+peace--were willing to fight and exterminate their neighbors and thus
+compel peace.
+
+[2] "The Storming of Awatobi," _The Chautauquan_, August, 1901.
+
+Of the present seven mesa cities, towns, or villages of the Hopis, it
+is probable that Oraibi only occupies the same site that it had when
+first seen by white men in 1540.
+
+It will readily be recalled that when Coronado reached Cibola (Zuni)
+and conquered it he was sadly disappointed at not finding the piles of
+gold, silver, and precious stones he and his conquistadors had hoped
+for. The glittering stories of the gold-strewn "Seven Cities of Cibola"
+were sadly proven to be mythical. But hope revived when the wounded
+general was told of seven other cities, about a hundred miles to the
+northwest. _These_ might be the wealthy cities they sought. Unable to
+go himself, he sent his ensign Tobar, with a handful of soldiers and a
+priest, and it fell to the lot of these to be the first white men to
+gaze upon the wonders of the Hopi villages.
+
+Instead of finding them as we now see them, however, it is pretty
+certain that the first village reached was that of Awatobi, a town
+now in ruins and whose history is only a memory. Standing on the mesa
+at Walpi and looking a little to the right of the entrance to Keam's
+Canyon, the location of this "dead city" may be seen.
+
+Walpi occupied a terrace below where it now is, and Sichumavi and
+Hano were not founded. At the middle mesa Mashonganavi and Shungopavi
+occupied the foothills or lower terraces, and Shipauluvi was not in
+existence.
+
+What an interesting conflict that was, in 1540, between the few
+civilized and well-armed soldiers of Coronado and the warrior priests
+of Awatobi. Tobar and his men stealthily approached the foot of the
+mesa under the cover of darkness, but were discovered in the early
+morning ere they had made an attack. Led by the warrior priests, the
+fighting men of the village descended the trail, where the priests
+signified to the strangers that they were unwelcome. They forbade their
+ascending the trail, and with elaborate ceremony sprinkled a line of
+sacred meal across it, over which no one must pass. To cross that
+sacred and mystic line was to declare one's self an enemy and to invite
+the swift punishment of gods and men. But Tobar and his warriors knew
+nothing of the vengeance of Hopi gods and cared little for the anger of
+Hopi men, so they made a fierce and sharp onslaught. When we remember
+that this was the first experience of the Hopis with men on horseback,
+protected with coats of mail and metal helmets, who fought not only
+with sharpened swords, but also slew men at a distance with sticks that
+belched forth fire and smoke, to the accompaniment of loud thunder, it
+can well be understood that they speedily fell back and soon returned
+with tokens of submission. Thus was Awatobi taken. After this Walpi,
+Mashonganavi, Shungopavi, and Oraibi were more or less subjugated.
+
+In 1680, as is well known, Popeh, a resident of one of the eastern
+pueblos near the Rio Grande, conceived a plan to rid the whole country
+of the hated white men, and especially of the "long robes"--the
+priests--who had forbidden the ancient ceremonies and dances, and
+forcibly baptized their children into a new faith, which to their
+superstitious minds was a catastrophe worse than death. The Hopis
+joined in the plan, though Awatobi went into it with reluctance, owing
+to the kindly ministrations of the humane Padre Porras.
+
+The plot was betrayed, but not early enough to enable the Spaniards to
+protect themselves, and on the day of Santa Ana, the 10th of August,
+1680, the whole white race was fallen upon and mercilessly slain or
+driven out.
+
+For the next nearly twenty years the more timid of the people lived
+in dread of Spanish retaliation. Then it was that Hano was founded.
+Anticipating the arrival of a large force, a number of Tanoan and Tewan
+people fled from the Rio Grande to Tusayan. Some of the former went to
+Oraibi, and the latter asked permission to settle at the head of the
+Walpi trail near to "the Gap."
+
+Possibly about this same time, too, the villages located on the lower
+terraces or foothills moved to the higher sites, as they were thus
+afforded better protection.
+
+Sichumavi--"the mound of flowers"--was founded about the year 1750
+by Walpians of the Badger Clan, who for some reason or other grew
+discontented and wished a town of their own. Here they were joined by
+Tanoans of the Asa Clan from the Rio Grande, who for a time had lived
+in the seclusion of the Tsegi, as the Navahoes term the Canyon de
+Chelly in New Mexico.
+
+Exactly when Shipauluvi was founded is not known, though its name--"the
+place of peaches"--clearly denotes that it must have been after the
+Spanish invasion, for it was the conquerors who brought with them
+peaches. Nor were peaches the only good things the Hopis and other
+American aborigines owed to the hated foreigners. They introduced
+horses, cows, sheep (which latter have afforded them a large measure of
+sustenance and given to them and the Navahoes the material with which
+to make their useful rugs and blankets), and goats, besides a number of
+vegetables.
+
+Here, then, about the middle of the eighteenth century the Hopi mesa
+towns were settled as we now find them, and doubtless with populations
+as near as can be to their present numbers.
+
+Hano we have already visited. Let us now, hastily but carefully, glance
+at each of the other villages as they appear at the present time.
+
+Passing on to Sichumavi from Hano we find it similar in all its main
+features to Hano, except that none of its houses are as high. In the
+centre of the town is a large plaza where, in wet weather, a large body
+of rain-water collects. This is used for "laundry" purposes, as drink
+for the burros and goats, and a bathing pond for all the children of
+the pueblo. It is one of the funniest sights imaginable to see the
+youngsters playing and frolicking in the water by the hour,--I should
+have said liquid mud, for the filth that accumulates in this plaza
+reservoir is simply indescribable. Children of both sexes, their brown,
+swarthy bodies utterly indifferent to the piercing darts of the sun,
+lie down in this liquid filth, roll over, splash one another, run to
+and fro, and enjoy themselves hugely, even in the presence of the
+white visitor, until a glimpse of the dreaded camera sends them off
+splashing, yelling, gesticulating, and some of them crying, to the
+nearest shelter.
+
+That supereminence of Hopi character is conservatism is shown as one
+walks from Sichumavi to Walpi. Here is a literal exemplification
+demonstrating how the present generations "tread in the footsteps" of
+their forefathers. The trail over which the bare and moccasined feet of
+these people have passed and repassed for years is worn down deep into
+the solid sandstone. The springy and yielding foot, unprotected except
+by its own epidermis or the dressed skin of the goat, sheep, or deer,
+has cut its way into the unyielding rock, thus symbolizing the power of
+an unyielding purpose and demonstrating the force of an unchangeable
+conservatism.
+
+Between these two pueblos the mesa becomes so narrow that we walk on
+a mere strip of rock, deep precipices on either side. To the left are
+Keam's Canyon and the road over which we came; to the right are the
+gardens, corn-fields, and peach orchards, leading the eye across to the
+second mesa, on the heights of which are Mashonganavi and Shipauluvi.
+
+These gardens and corn-fields are the most potent argument possible
+against the statements of ignorant and prejudiced white men who claim
+that the Indians--Hopis as well as others--are lazy and shiftless.
+
+If a band of white men were placed in such a situation as the Hopis,
+and compelled to wrest a living from the sandy, barren, sun-scorched
+soil, there are few who would have faith and courage enough to attempt
+the evidently hopeless task. But with a patience and steadiness that
+make the work sublime, these heroic bronze men have sought out and
+found the spots of sandy soil under which the water from the heights
+percolates. They have marked the places where the summer's freshets
+flow, and thus, relying upon sub-irrigation and the casual and
+uncertain rainfalls of summer, have planted their corn, beans, squash,
+melons, and chili, carefully hoeing them when necessary, and each
+season reap a harvest that would not disgrace modern scientific methods.
+
+All throughout these corn-fields temporary brush sun-shelters are seen,
+under which the young boys and girls sit, scaring away the birds and
+watching lest any stray burro should enter and destroy that which has
+grown as the result of so much labor.
+
+[Illustration: AN ORAIBI WOMAN SHELLING CORN IN A BASKET OF YUCCA
+FIBRE.]
+
+[Illustration: THE "BURRO" OF HOPI TRANSPORTATION.]
+
+Here, too, in the harvesting time one may witness busy and interesting
+scenes. Whole families move down into temporary brush homes, and women
+and children aid the men in gathering the crops. Tethered and hobbled
+burros stand patiently awaiting their share of the common labor.
+
+Yonder is a group of men busy digging a deep pit. Watch them as it
+nears completion. It is made with a narrow neck and "bellies" out to
+considerable width below. Indeed, it is shaped not unlike an immense
+vase with a large, almost spherical body and narrow neck. In depth
+it is perhaps six, eight, ten, or a dozen feet. On one side a narrow
+stairway is cut into the earth leading down to its base, and at the
+foot of this stairway a small hole is cut through into the chamber.
+Our curiosity is aroused. What is this subterranean place for? As we
+watch, the workers bring loads of greasewood and other inflammable
+material, kindle a fire in the chamber, and fill it up with the wood.
+Now we see the use of the small hole at the foot of the stairway. It
+acts as a draught hole, and soon a raging furnace fire is in the vault
+before us. When a sufficient heat has been obtained, the bottom hole is
+closed, and then scores of loads of corn on the cob are dropped into
+the heated chamber. When full, every avenue that could allow air to
+enter is sealed, and there the corn remains over night or as long as
+is required to cook it,--self-steam it. It is then removed, packed in
+sacks or blankets on the backs of the patient burros, and removed to
+the corn-rooms of the houses on the mesa above.
+
+Other fresh corn is carried up and spread out on the house-tops to dry.
+
+All this is stored away in the corn-rooms, into which strangers
+sometimes are invited, but oftener kept away from. It is stacked up in
+piles like cord-wood, and happy is that household whose corn-stack is
+large at the beginning of a hard winter.
+
+Walpi--the place of the gap--though not a large town, is better
+known to whites than any of the other Hopi towns. Here it was that
+the earliest visitors came and saw the thrilling Snake Dance. Its
+southeastern trail, with the wonderful detached rock leaning over on
+one side and the cliff on the other, between which the steep and rude
+stairway is constructed, has been so often pictured, as well as the
+so-called "Sacred Rock" of the Walpi dance plaza, that they are now as
+familiar as photographs of Trinity Church, New York, or St. Paul's,
+London. As one stands on the top of one of the houses he sees how
+closely Walpi has been built. It covers the whole of the south end of
+the mesa, up to the very edges of the precipice walls in three of its
+four directions, and, as already shown, the fourth is the narrow neck
+of rock connecting Walpi with Sichumavi and Hano. The dance plaza is
+to the east, a long, narrow place, at the south end of which is the
+"Sacred Rock." It is approached from south and north by the regular
+"street" or trail, and one may leave it to the west through an archway,
+over which is built one of the houses.
+
+Several ruins on the east mesa are pointed out as "Old" Walpi, and
+the name of one of these--Nusaki--(also known as Kisakobi) is a clear
+indication that at one time the Spaniards had a mission church there. A
+Walpian, Pauwatiwa, shows, with pride, an old carved beam in his house
+which all Hopis say came from the mission when it was destroyed. On the
+terraces just below the mesa-top--perhaps a hundred or two hundred
+feet down--are a number of tiny corrals, to and from which, morning and
+evening, the boys, young men, and sometimes the women and girls may be
+seen driving their herds of sheep and goats, and in which the burros
+are kept when not in use. These picturesque corrals from below look
+almost like swallows' nests stuck on the face of the cliffs.
+
+As we wander about in the narrow and quaint streets of Walpi we cannot
+fail to observe the ladder-poles which are thrust through hatchways,
+down which we peer into the darkness below with little satisfaction.
+These lead to the _kivas_, or sacred ceremonial chambers, where all
+the secret rites of the different clans are held. Here we shall be
+privileged to enter if no ceremony is going on. The kivas are generally
+hewn out of the solid rock, or partially so, and are from twelve to
+eighteen feet square. When not otherwise occupied it is no uncommon
+sight to see in a kiva a Hopi weaver squatted before his rude loom,
+making a dress for his wife or daughter, or weaving a ceremonial sash
+or kilt for his own use in one of the many dances.
+
+In every Hopi town one cannot fail to be struck with the nudity of
+the children of all ages, from the merest babies up to eight and
+even ten years. With what Victor Hugo calls "the chaste indecency of
+childhood" these fat, bronze Cupids and embryo Venuses romp and play,
+as unconscious of their nakedness as Adam and Eve before their fall.
+
+From Walpi we descend to the corn-fields, and, after a slow and
+tedious drag across the sandy plain to the west, find ourselves at
+Mashonganavi, or at least at the foot of the trail which leads to the
+heights above. Here, as at the other mesas, there are two or three
+trails, all steep, all nerve-wrenching, all picturesque. Arrived at
+the village, we find Mashonganavi an interesting place, for it is so
+compactly built that one often hunts in vain (for a while, at least) to
+find the hidden dance plaza, around which the whole town seems to be
+built. Some of the houses are three stories high, and there are quaint,
+narrow alley-ways, queer dark tunnels, and underground kivas as at
+Walpi. The Antelope and Snake kivas are situated on the southeastern
+side of the village, on the very edge of the mesa, and with the tawny
+stretch of the Painted Desert leading the eye to the deep purple of the
+Giant's Chair and others of the Mogollon buttes, which Ives conceived
+as great ships in the desert, suddenly and forever arrested and
+petrified.
+
+About one hundred and fifty feet below the village is a terrace which
+almost surrounds the Mashonganavi mesa, as a rocky ruff around its
+neck. This terrace is so connected with the main plateau that one can
+drive upon it with a wagon and thus encamp close to the village. Here
+in 1901 the two wagon loads of sightseers and tourists which I had
+guided to the mysteries and delights of Tusayan, over the sandy and
+scorched horrors of a portion of the Painted Desert, encamped, during
+the last days of the Snake Dance ceremonies.
+
+From here a trail--at its head an actual rock stairway--leads down to
+a spring in the valley, where the government school is situated, and
+from whence all our cooking and drinking water had to be brought. Each
+morning and evening droves of sheep and goats passed our camp, coming
+up from below and going down to the scant pasturage of the valley.
+Scarcely an hour passed when some Indian--oftener half a dozen--came
+to our camp, and failed to pass. Especially at meal times, when the
+biscuits were in the oven, the stew on the fire, the beans in the
+pot, and the dried fruit in the stew-kettle, did they seem to enjoy
+visiting us. And they liked to come close, too; far too close for our
+comfort, as their persons are not always of the most cleanly character,
+and their habits of the most decorous and refined. Hence rules had to
+be laid down which it was my province to see observed, one of which
+was that visiting Indians must keep to a distance, especially at meal
+times. Another was that if our blankets were allowed to remain unrolled
+(in order to get the direct benefit of the sun's rays) they were not so
+left for our Indian friends to lounge upon.
+
+[Illustration: AN AGED HOPI AT ORAIBI.]
+
+[Illustration: A HOPI, WEAVING A NATIVE COTTON CEREMONIAL KILT.]
+
+We were generally a hungry lot as we sat or squatted around our canvas
+tablecloth, our table the rocky ground, and there was scant ceremony
+when ceremony stood in the way of appeasing our appetites. But we
+were not wasteful. If there were any "scraps" or any small remains on
+a plate or dish they were "saved for the Indians." So that at length
+it became a catch-word with us. If there was anything, anywhere, at
+any time, that we did not like, some one of the party was sure to
+suggest that it be "saved for the Indians." And that has often since
+suggested to me our national policy in treating the Amerind. There is
+too much national "Save that for the Indians." Land that is no good to
+a white man--save it for the Indians. Beef cattle that white men don't
+buy--save them for the Indians. Spoiled flour--save it for the Indians.
+Seeds that won't grow--ship 'em to the Indians.
+
+And that reminds me of a now not undistinguished artist who once
+accompanied a small party of mine some years ago to the Snake Dance
+at Oraibi. I came down to camp one day and found him cooking several
+slices of our finest ham, dishing up our choicest and scarcest
+vegetables, crackers, and delicacies, with a large pot of our most
+expensive coffee simmering and steaming by the camp-fire; and when
+I asked, "For whom?" was coolly told it was for three lazy, fat,
+lubberly, dirty Oraibis, who sat in delightful anticipation around the
+pump close by.
+
+My objection to this use of our provisions was expressed in forceful
+and vigorous Anglo-Saxon, and when I was told it was "none of my
+business," I emphasized my objection with a distinct refusal to allow
+_my_ provisions to be thus used. Then for half an hour immediately
+afterwards, and for days subsequently, at intervals, I was regaled with
+vocal chastisement worthy to be ranked with Demosthenes' "Philippics."
+"The Indian was a man and a brother. We were Christians, indeed, and of
+a truth when we would see our poor red brother starve to death before
+our sight," etc., _ad libitum_.
+
+Now between my artist friend's course and the one first named the happy
+mean lies. I do not believe we should give to the Indian only the
+scraps that fall from our national table; neither, on the other hand,
+do I believe we are called upon to give him the very best of our foods
+and provide special coffee at seventy-five cents a pound.
+
+And this sermon has occupied our time, by the way, as we have walked
+up the trail, by the Mashonganavi kivas to a spot from which we
+gain a good view of the village and of Shipauluvi on its higher and
+detached pinnacle a mile farther back. Again descending the trail to
+the terrace below, we walk half a mile and then begin the ascent of a
+steep stone stairway, carefully constructed, that leads us directly to
+Shipauluvi. This is a small town, occupying almost the whole of the
+dizzy site, with its few houses built around its rectangular plaza.
+
+Here I was once present at a witchcraft trial. It was a complicated
+affair, in which the dead and living, Navahoes and Hopis, were
+intertwined. A Hopi woman accused a Navaho of having bewitched her
+husband, thus causing his death, and of stealing from him a blanket
+and some sheep. The evidence showed that the Navaho had met the Hopi,
+and that soon afterwards he was taken sick and died, whereupon the
+sheep and blanket were found in the possession of the Navaho. There was
+little doubt of its being a case of theft, and the Navaho was ordered
+to return sheep and blanket, but he was exonerated from the charge of
+witchcraft.
+
+Living in Shipauluvi is one of those singular anomalies so often found
+in the pueblos, an albino woman. There are a dozen or so living in the
+other villages. With Hopi face, but white hair and skin, pink eyes, and
+general bleached-out appearance, they never fail to excite the greatest
+surprise in the mind of the stranger, and to those who see them often
+there is still a lingering wonder as to the cause of so singular a
+variation of physical appearance. At Mashonganavi there are two men
+albinos, one of them one of the Snake priests. It is claimed by the
+Indians that these albinos are of as pure Hopi blood as those who are
+normal in color, and the fact is incontrovertible that they are born of
+pure-blooded parents on both sides.
+
+Returning now to the terrace below, common to both Mashonganavi
+and Shipauluvi, the trail is descended to Shungopavi. A deep canyon
+separates the mesa upon which this village is built from the one
+upon which the two former are located. Near the foot of the trail
+the government has established a schoolhouse, and close by are the
+springs and pools of water. It is a sandy ride or walk, and on a hot
+day--"a-tu-u-u"--wearisome and exhausting. For half a dollar or so one
+may hire a burro and his owner as guide, and it is much easier to go
+burro-back over the yielding sand than to walk. There are straggling
+peach trees on the way, and a trail, rocky and steep, to ascend ere we
+see Shungopavi.
+
+The wagons may be driven to the village (as mine were), but it is a
+long way around. The road to Oraibi across the mesa is taken, and when
+about half-way across a crude road is followed which runs out upon the
+"finger tip" where Shungopavi stands. Here the governor in 1901 was
+Lo-ma-win-i, and he and I became very good friends. Knowing my interest
+in the Snake Dance, he sent for the chief priests of the Snake and
+Antelope Clans (Kai-wan-i-wi-ya-[)u]-ma and Lo-ma-ho-in-i-wa), and from
+them I received a cordial invitation to be present and participate in
+the secret ceremonials of the kiva at their next celebration. I have
+been privileged to be present, but was never invited before.
+
+The governor is an expert silversmith, the necklace he wears being
+a specimen of his own art. It is wonderful how, with their crude
+materials and tools, such excellent work can be produced. Mexican
+dollars are melted in a tiny home-made crucible, rude moulds are carved
+out of sand--or other stone into which the melted metal is poured, and
+then hand manipulation, hammering, and brazing complete the work.
+Their silver articles of adornment are finger rings, bracelets, and
+necklaces.
+
+Oraibi is the most western and conservative of the Hopi villages.
+It is by far the largest, having perhaps a third of the whole
+population. It is divided into two factions, the so-called hostiles
+and friendlies, the former being the conservative element, determined
+not to forsake "the ways of the old," the ways of their ancestors;
+and the latter being generally willing to obey orders ostensibly
+issued by "Wasintonia"--as they call the mysterious Indian Department.
+These divisions are a source of great sorrow to the former leaders of
+the village. In the introduction to "The Oraibi Soyal Ceremony" by
+Professor George A. Dorsey, of the Field Columbian Museum, and Rev.
+H. R. Voth, his assistant, and formerly a Mennonite missionary at
+Oraibi, this dissension is spoken of as follows: "During the year 1891
+representatives of the Indian Department made strenuous efforts to
+secure pupils for the government school located at Keam's Canyon, about
+forty miles from Oraibi. This effort on the part of the government
+was bitterly resented by a certain faction of the people of Oraibi,
+who seceded from Lolulomai, the village chief, and soon after began
+to recognize Lomahungyoma as leader. The feeling on the part of this
+faction against the party under Lolulomai was further intensified by
+the friendly attitude the Liberals took toward other undertakings of
+the government, such as allotment of land in severalty, the building of
+dwelling-houses at the foot of the mesa, the gratuitous distribution
+of American clothing, agricultural implements, etc. The division thus
+created manifested itself not only in the everyday life of the people,
+but also in their religious ceremonies. Inasmuch as the altars and
+their accessories are the chief elements in these ceremonies, they soon
+became the special object of controversy, each party contending for
+their possession; and so it came about that the altars remained to that
+faction to which the chief priests and those who had them in charge
+belonged, the members of the opposing faction, as a rule, withdrawing
+from further participation in the celebration of the ceremony."
+
+The dance plaza is on the western side of the village, and there the
+dances and other outdoor ceremonies take place.
+
+One of my earliest visits to Oraibi was made in the congenial company
+of Major Constant Williams, who was then the United States Indian
+Agent, at Fort Defiance, for the Navahoes and Hopis. We had driven
+across the Navaho Reservation from Fort Defiance to Keam's Canyon,
+and then visited the mesas in succession. We drove to the summit of
+the Oraibi mesa in his buckboard, a new conveyance which he had had
+made to order at Durango, Colo. The road was the same one up which the
+soldiers had helped the horses drag the Gatling gun at the time of
+the arrest of the so-called "hostiles," who were sent to Alcatraz for
+their refusal to forsake their Oraibi ways and follow the "Washington
+way." It was a steep, ugly road, rough, rocky, and dangerous. The
+Major's horses, however, were strong, intelligent, and willing, so
+we made the ascent with comparative ease. The return, however, was
+different. There were so many things of interest at Oraibi that I found
+it hard to tear myself away, and the "shades of night were falling
+fast"--far too fast for the Major's peace of mind--ere I returned to
+the buckboard. By the time we had traversed the summit of the mesa
+to the head of the "trail" part of the descent, it was dark enough
+to make the cold tremors perambulate up and down one's spine. But
+I had every confidence in the Major's driving, his horses, and his
+knowledge of that fearfully precipitous and dangerous road. Slowly we
+descended, the brake scraping and often entirely holding the wheels.
+We could see and feel the dark abysses, first on one side and then on
+the other, or feel the overshadowing of the mighty rock walls which
+towered above us. I was congratulating myself that we had passed all
+the dangerous places, and in a few moments should be on the drifted
+sand, which, though steep, was perfectly safe, when we came to the
+last "drop off." This can best be imagined by calling it what it was,
+a steep, rocky stairway, of two or three steps, with a precipice on
+one side, and a towering wall on the other. Hugging the wall, the
+upper step extended like a shelf for eight or ten feet, and the nigh
+horse, disliking to make the abrupt descent of the step, clung close to
+the wall and walked along the shelf. The off horse dropped down. The
+result can be imagined. One horse's feet were up at about the level
+of the other's back. The wheels followed their respective horses. The
+nigh wheels stayed on the shelf, the off wheels came down the step.
+The Major and I decided, very suddenly, to leave the buckboard. We
+were rudely toppled out, down the precipice on the left,--I at the
+bottom of the heap. Down came camera cases, tripods, boxes of plates,
+and all the packages of odds and ends I had bought from the Indians,
+bouncing about our ears. Like a flash the two horses took fright and
+started off, dragging that overturned buckboard after them. They did
+not swirl around to the left down the sandy road, but to the right upon
+a terrace of the rocky mesa, and we saw the sparks fly as the ironwork
+of the wagon struck and restruck the rocks. The noise and roar and
+clatter were terrific. Great rocks were started to rolling, and the
+echoes were enough to awaken the dead. Suddenly there was a louder
+crash than ever, and then all was silent. We felt our hearts thumping
+against our ribs, and the only sounds we could hear were their fierce
+beatings and our own hard breathing. Fortunately, we had landed on a
+narrow shelf some seven feet down, covered deep with sand, so neither
+of us was seriously hurt except in our feelings; but imagine the dismay
+that swept aside all thoughts of thankfulness for our narrow escape
+when that crash and dread silence came. No doubt horses and buckboard
+were precipitated over one of the cliffs and had all gone to "eternal
+smash." My conscience made me feel especially culpable, for had I not
+detained the Major we should have left the mesa long before it was so
+dark. I had caused the disaster! It was nothing that I had been "spilt
+out," that doubtless my cameras were smashed, and the plates I had
+exposed with so much care and in spite of the opposition of the Hopis
+were in tiny pieces--for I had clearly heard that peculiar "smash" that
+spoke of broken glass as I myself landed on the top of my head. Think
+of that span of fine horses, and the Major's new buckboard! The thought
+about completed the work of mental and physical paralysis the shock of
+falling had begun. I was suddenly awakened, not by the Major's voice,
+for neither of us had yet spoken a word,--and indeed, I didn't know
+but that he was dead,--but by the scratching of a match. Then he was
+alive! That was cause for thankfulness. Setting fire to a dried cactus,
+the Major, after thoroughly picking himself up and shaking himself
+together, proceeded to gather up the photographic debris. Silently I
+aided him. Still silently we piled it all together, as much under the
+shelter of the rocks as possible, and then, still without a word, we
+climbed back upon the road and started to walk to the house of Mr.
+Voth, the missionary, where we were stopping. For half a mile or more
+we trudged on wearily through the deep and yielding sand. Still never
+a word. We both breathed heavily, for the sand was dreadfully soft. I
+was wondering what I could say. My conscience so overpowered me that I
+dared not speak. I was humbling myself, inwardly, into the very dust
+for having been the unconscious and innocent, yet nevertheless actual
+cause of this disaster. I simply couldn't break the silence. To offer
+to pay for the horses and buckboard was easy (though that would be a
+serious matter to my slender purse) compared with appeasing the sturdy
+Major for the shock to his mental and physical system. Then, too, how
+he must feel! At the very thought the cold sweat started on my brow and
+I could feel it trickling down my chest and back.
+
+[Illustration: AN ORAIBI BASKET WEAVER.]
+
+[Illustration: AN ADMIRING HOPI MOTHER.]
+
+Suddenly the Major stopped, and in the darkness I could dimly see him
+take out his large white handkerchief, mop his brow and head, and then,
+with explosive force, but in a voice charged with deepest and sincerest
+feeling he broke the painful silence: "Thank God, the sun isn't
+shining."
+
+Brave-hearted, generous Major Williams! Not a word of reproach, no
+suggestion of blame. What a relief to my burdened soul. I was almost
+hysterical in my ready response. Yes, we could be thankful that our
+lives and limbs were spared. We were both unhurt. New horses and
+buckboard could be purchased, but life and health preserved called for
+thankfulness to the Divine Protector.
+
+Thus we congratulated ourselves as we slowly plodded along through
+the sand. Arrived at Mr. Voth's, we soon retired,--he in the bedroom
+prepared for him by kindly Mrs. Voth, I in my blankets outside. The
+calm face of the sky soon soothed my disquieted feelings and nerves,
+and in a short time I fell asleep. Not a thought disturbed me until
+just as the faintest peepings of dawn began to show on the eastern
+ridges, when, awakening, I heard a noise as of a horse shaking his
+harness close by. Like a flash I jumped up, and, in my night-robe
+though I was, rushed to the entrance to the corral. There, unharmed
+and uninjured, with harness upon them complete, the lines dangling
+down behind, the neck yoke holding them together, as if they were just
+brought from the stable ready to be hitched to the wagon, were the two
+horses which I had vividly pictured to myself as dashed to pieces upon
+the cruel rocks at the foot of one of the mesa precipices.
+
+I could scarcely refrain from shouting my joy. Hastily I dressed, and
+while dressing thought: "The horses are here; I'll go and hunt for
+the wagon." So noiselessly I hitched them to Mr. Voth's buckboard and
+drove off. When I came to the scene of the disaster, I found I could
+drive upon the rocky terrace. There was no difficulty in following the
+course of the runaways. Here was part of the seat, farther on some of
+the ironwork, and still farther the dashboard. At last I reached the
+overturned and dismantled vehicle. It was in a sorry state. Two of the
+wheels were completely dished, the seat and dashboard were "scraped"
+off, one whiffletree was broken, and the whole thing looked as if it
+had been rudely treated in a tornado. I turned it over, tied the wheels
+so that they would hold, and then, fastening it behind Mr. Voth's
+buckboard, slowly drove back to the house.
+
+When the Major awoke he was as much surprised and pleased as I was
+to find the horses safe and sound and the buckboard in a repairable
+condition. With a little manoeuvring we got the vehicle as far as
+Keam's Canyon, where old Jack Tobin, the blacksmith, fixed it up so
+that it could be driven back to Fort Defiance, and thither, with care
+and caution, the Major drove me. A few weeks later, under the healing
+powers of the agency blacksmith, the buckboard renewed its youth,--new
+wheels, new seat, new dashboard, and an all covering new coat of paint
+wiped out the memories of our trip down from the Oraibi mesa, except
+those we carried in the depths of our own consciousness.
+
+
+
+
+CHAPTER V
+
+A FEW HOPI CUSTOMS
+
+
+To know any people thoroughly requires many years of studied
+observation. The work of such men as A. M. Stephen, Dr. Fewkes, Rev.
+H. R. Voth, and Dr. George A. Dorsey reveals the vast field the Hopis
+offer to students. To the published results of these indefatigable
+workers the student is referred for fuller knowledge. There are certain
+things of interest, however, that the casual observer cannot fail to
+note.
+
+The costume of the men is undoubtedly a modification of the dress
+of the white man. Trousers are worn, generally of white muslin, and
+from the knee down on the outer side they are split open at the seam.
+Soleless stockings, home-spun, dyed and knit, are worn, fastened with
+garters, similar in style and design, though smaller, to the sashes
+worn by the women. The feet are covered with rawhide moccasins. The
+shirt is generally of colored calico, though on special occasions
+the "dudes" of the people appear in black or violet velvet shirts
+or tunics, which certainly give them a handsome appearance. The
+never-failing banda, wound around the forehead, completes the costume,
+though accessories in the shape of silver and wampum necklaces, finger
+rings, etc., are often worn.
+
+The costume of the women is both picturesque and adapted to their
+life and customs. It is neat, appropriate, and modest. The effort our
+government feels called upon to make to lead them to change it for
+calico "wrappers," in accordance with a principle adopted which regards
+as "bad" and "a hindrance to civilization" anything native, is to my
+mind vicious and senseless. The Indians are not to be civilized by
+making them wear white people's costumes, nor by any such nonsense.
+There are those who condemn their basket weaving, because, forsooth, it
+is not a Christian art. True civilizing processes come from within, and
+desire for change must precede the outward manifestation if permanent
+results are desired.
+
+To return to the costume. It consists mainly of a home-woven robe,
+dyed in indigo. When made, it looks more like an Indian blanket than
+a dress, but when the woman throws it over her right shoulder, sews
+the two sides together, leaving an opening for the right arm, and then
+wraps one of the highly colored and finely woven sashes around her
+waist, the beholder sees a dress at once healthful and picturesque. As
+a rule, it comes down a little below the knee, and the left shoulder
+is uncovered. Of late years many of the women and girls have learned
+to wear a calico slip under the picturesque native dress, so that both
+arms and shoulders are covered.
+
+Most of the time the legs and feet are naked, but when a woman wishes
+to be fully attired, she wraps buckskins, cut obliquely in half,
+around her legs, adroitly fastening the wrappings just above the knee
+with thongs cut from buckskin, and then encases her feet in shapely
+moccasins. There is no compression of her solid feet, no distortion
+with senseless high heels. She is too self-poised, mentally, to care
+anything about Parisian fashions. Health, neatness, comfort, are the
+desiderata sought and obtained in her dress. The question is sometimes
+asked, however, if the heavy leg swathings of buckskin are not a mere
+fashion of Hopi dress. Undoubtedly there is a following of custom here
+as well as elsewhere, and, as I have before remarked, one of the keys
+to the Hopi character is his conservatism. But the buckskin leggings
+have a decided reason for their existence. In a desert country where
+cacti, cholla, many varieties of prickly shrubs, sharp rocks, and
+dangerous reptiles abound, it is necessary that the women whose work
+calls them into these dangers should so dress as to be prepared to
+overcome them. Many a man wearing the ordinary trousers of civilization
+and finding himself off the beaten paths of these desert regions has
+longed for just such protection as the Hopi women give themselves. The
+cow-boys who ride pell-mell through the brush wear leather trousers,
+and their stirrups are covered with tough and thick leather to protect
+their shoes from being pierced by the searching needles of the cactus,
+cholla, and buck-brush.
+
+The adornments that a Hopi maiden of fashion affects are silver rings
+and bracelets made by native silversmiths, and necklaces of coral,
+glass, amber, or more generally of the shell wampum found all over the
+continent. The finer necklets of wampum are highly prized, and when
+very old and ornamented with pieces of turquoise, can not be purchased
+for large sums. Occasionally ear pendants are worn. These are made of
+wood, half an inch broad and an inch long, inlaid on one side with
+pieces of bright shell, turquoise, etc.
+
+When a girl reaches the marriageable age, she is required by the
+customs of her people to fix up her hair in two large whorls, one on
+each side of her head. This gives her a most striking appearance.
+The whorl represents the squash blossom, which is the Hopi emblem
+of purity and maidenhood. Girls mature very early, the young maidens
+herewith represented being not more than from twelve to fifteen years
+of age.
+
+[Illustration: SHUPELA, FATHER OF KOPELI, LATE SNAKE PRIEST AT WALPI.]
+
+[Illustration: A HOPI GIRL, ORAIBI.]
+
+When a woman marries she must no longer wear the nash-mi (whorls). A
+new symbolism must be introduced. The hair is done up in two pendant
+rolls, in imitation of the ripened fruit of the long squash, which is
+the Hopi emblem of fruitfulness.
+
+In my book on "Indian Basketry" I have described in detail the basketry
+of the Hopis. There are two distinct varieties made at the four
+villages of the middle and western mesas. Those made on the middle mesa
+are of yucca fibre (mo-hu) coiled around a core of grass or broom-corn
+(sue-ue). Those of Oraibi are of willow and approximate as nearly to
+the crude willow work of civilization as any basketry made by the
+aborigines. In both cases the splints are dyed, commonly nowadays with
+the startling aniline dyes, and with marvellous fertility of invention
+the weavers make a thousand and one geometrical designs, in imitation
+of natural objects, katchinas, etc. These are mainly plaques, but
+the yucca fibre weavers make a treasure or trinket basket, somewhat
+barrel-shaped, oftentimes with a lid, that is both pretty and useful.
+The name for all the yucca variety is pue-ue-ta. The Oraibi willow
+plaques are called yung-ya-pa, while a bowl-shaped basket is sa-kah-ta,
+and the bowls made of coiled willow splints bought from the Havasupai
+are sue-kue-wue-ta.
+
+The Hopi weavers when at work invariably keep a blanket full of moist
+sand near them in which the splints are buried. This keeps them
+flexible, and the moist sand is better than water.
+
+A reddish-brown native dye is made from Ohaishi (_Thelesperma
+gracile_), with which the splints are colored.
+
+Unfortunately, the introduction of aniline dyes has almost killed
+the industry of making native dyes, but there are some few
+conservatives--God bless them!--who adhere to the ancient colors and
+methods of preparing them.
+
+It cannot be said that the Hopis are devoid of musical taste, for in
+the early morning especially, as the youths and men take their ponies
+or flocks of goats and sheep out to pasture, they sing with sweet and
+far-reaching voices many picturesque melodies.
+
+Of the weird singing at their religious ceremonials I have spoken in
+the chapter devoted to that purpose.
+
+To most civilized ears Hopi instrumental music, however, is as much a
+racket and din as is Chinese music. The lelentu, or flute, however,
+produces weird, soft, melancholy music. Their rattles are of three
+kinds, the gourd rattle (ai-i-ya), the rattle used by the Antelope
+priests, and the leg rattle of turtle shell and sheep's trotters
+(yoeng-ush-o-na). The drum and hand tombe are crude affairs, the former
+made by hollowing out a tree trunk and stretching over each end wet
+rawhide, the lashings also being of strips of wet rawhide (with
+the hair on), which, when dry, tightens so as to give the required
+resonance. The hand tombe is as near like a home-made tambourine as can
+be. It has no jingles, however. Another instrument is the strangest
+conception imaginable. It consists of a large gourd shell, from the top
+of which a square hole has been cut. Across this is placed a notched
+stick, one end of which is held in the performer's left hand. In the
+other hand is a sheep's thigh-bone, which is worked back and forth
+over the notched stick, and the resultant noise is the desired music.
+This instrument is the zhe-gun'-pi.
+
+They do not seem to have many games, so many of their religious
+ceremonials affording them the diversion other peoples seek in athletic
+sports. Their racing is purely religious, as I have elsewhere shown,
+and they get much fun out of some of their semi-religious exercises.
+
+A game that they are very fond of, and that requires considerable
+skill to play, is w[=e]-la. The game consists in several players, each
+armed with a feathered dart, or ma-te'-va, rushing after a small hoop
+made of corn husks or broom-corn well bound together--the w[=e]-la,
+and throwing their darts so that they stick into it The hoop is about
+a foot in diameter and two inches thick, the ma-te'-va nearly a foot
+long. Each player's dart has a different color of feathers, so that
+each can tell when he scores. To see a dozen swarthy and almost nude
+youths darting along in the dance plaza, or streets, or down in the
+valley on the sand, laughing, shouting, gesticulating, every now and
+then stopping for a moment, jabbering over the score, then eagerly
+following the motion of the thrower of the w[=e]-la so as to be ready
+to strike the ma-te'-va into it, and then, suddenly letting them fly,
+is a picturesque and lively sight.
+
+The Hopi is quite a traveller. Though fond of home, I have met members
+of the tribe in varied quarters of the Painted Desert Region. They
+get a birch bark from the Verdi Valley with which they make the dye
+for their moccasins. A yellowish brown color, called _pavissa_, is
+obtained from a point near the junction of the Little Colorado and
+Marble Canyon. Here they obtain salt, and at the bottom of the salt
+springs, where the waters bubble up in pools, this _pavissa_ settles.
+Bahos, or prayer sticks, are always deposited at the time of obtaining
+this ochre, as it is to be used in the painting of the face of the
+bahos used in most sacred ceremonies. The so-called Moki trail is
+evidence of the long association between the Hopis and the Havasupais
+in Havasu (Cataract) Canyon, and I have often met them there trading
+blankets, horses, etc., for buckskin and the finely woven wicker
+bowl-baskets--kue-ues--of the Havasupais, which are much prized by the
+Hopis.
+
+Occasionally he reaches as far northeast as Lee's Ferry and even
+crosses into southern Utah, and at Zuni to the southeast he is ever
+a welcome visitor. The Apaches in the White Mountains tell that on
+occasions the Hopis will visit them, and when visiting the Yumas in
+1902 they informed me that long ago the Snake Dancing Mokis were their
+friends, and sometimes came to see them.
+
+Dr. Walter Hough has written a most interesting paper on "Environmental
+Interrelations in Arizona," in which are many items about the Hopis. He
+says they brought from their priscan home corn, beans, melons, squash,
+cotton, and some garden plants, and that they have since acquired
+peaches, apricots, and wheat, and among other plants which they
+infrequently cultivate may be named onions, chili, sunflowers, sorghum,
+tomatoes, potatoes, grapes, pumpkins, garlic, coxcomb, coriander,
+saffron, tobacco, and nectarines. They are great beggars for seeds and
+will try any kind that may be given to them.
+
+Owing to their dependence upon wild grasses for food when their corn
+crops used to fail,--that is, in the days before a paternal government
+helped them out at such times,--every Hopi child was a trained botanist
+from his earliest years; not trained from our standpoint, but from
+theirs. We should say much of his knowledge was unscientific, and it
+goes far beyond the use of grasses and plants as food. Dr. Hough in
+his paper gives a number of examples of the uses to which the various
+seeds, etc., are put. The botanist as well as the ethnologist will find
+this a most comprehensive and useful list. For food forty-seven seeds,
+berries, stems, leaves, or roots are eaten. The seeds of a species of
+sporobolus are ground with corn to make a kind of cake, which the Hopis
+greatly enjoy. The leaves of a number are cooked and eaten as greens.
+
+A large amount of folk-lore connected with plants has been collected
+by Drs. Fewkes and Hough. From the latter's extensive list I quote.
+For headache the leaves of the _Astragalus mollissimus_ are bruised
+and rubbed on the temples; tea is made from the root of the _Gaura
+parviflora_ for snake bite; women boil the _Townsendia arizonica_
+into a tea and drink it to induce pregnancy; a plant called by the
+Hopi _wuetakpala_ is rubbed on the breast or legs for pain; _Verbesina
+enceloides_ is used on boils or for skin diseases; _Croton texlusis_ is
+taken as an emetic; _Allionia linearis_ is boiled to make an infusion
+for wounds; the mistletoe that grows on the juniper (_Phoradendron
+juniperinum_) makes a beverage which both Hopi and Navaho say is like
+coffee, and a species that grows on the cottonwood, called _lo mapi_,
+is used as medicine; the leaves of _Gilia longiflora_ are boiled
+and drank for stomach ache; the leaves of the _Gilia multiflora_
+(which is collected forty miles south of Walpi at an elevation of six
+thousand feet), when bruised and rubbed on ant bites is said to be a
+specific; _Oreocarya suffruticosa_ is pounded up and used for pains in
+the body; _Carduus rothrockii_ is boiled and drank as tea for colds
+which give rise to a prickling sensation in the throat; the leaves
+of _Coleosanthus wrightii_ are bruised and rubbed on the temples for
+headache, as also is the _Artemisia canadensis_; and so on throughout a
+list as long again as this.
+
+In connection with this list Dr. Hough calls attention to the workings
+of the Hopi mind in a manner which justifies an extensive quotation:--
+
+ "The word 'medicine' as applied by the Hopi and other tribes is very
+ comprehensive, including charms to influence gods, men, and animals,
+ or to cure a stomach ache. As stated, from experiments with the plants
+ some have been discovered which are uniform in action and which
+ would have place in a standard pharmacopoeia. Thus there are heating
+ plasters, powders for dressing wounds, emetics, diuretics, purges,
+ sudorific infusions, etc. Other plants are of doubtful value, and in
+ their use other animistic ideas may enter, though some of them, such
+ as those infused for colds, headache, rheumatism, fever, etc., may
+ have therapeutic properties. The obligation of the civilized to the
+ uncivilized for healing plants is very great. Another class is clearly
+ out of the domain of empirical medicine. Tea made from the thistle is
+ a remedy for prickling pains in the larynx, milkweed will induce a
+ flow of milk, and there are other examples of inferential medicine.
+ Perhaps another class is shown by the employment of the plant named
+ for the bat, in order to induce sleep in the daytime.
+
+ "It may be interesting to look into the workings of the Indian mind as
+ shown by his explanation of the uses of certain of these plants.
+
+ "A beautiful scarlet gilia (_Gilia aggregata_ Spreng) grows on the
+ talus of the giant mesa on which ancient Awatobi stood. This is the
+ only locality where the plant has been collected in this region,
+ but it grows in profusion on the White Mountains, one hundred and
+ twenty-five miles southeast.
+
+ "The herdsman of our party was asked the name and use of the plant. He
+ replied: 'It is the _pala katchi_, or red male flower, and it is very
+ good for catching antelope. Before going out to kill antelope, hunters
+ rub up the flowers and leaves of the plant and mix them with the meal
+ which they offer during their prayer to the gods of the chase.'
+
+ "'Why is that?' was asked.
+
+ "'Because,' he replied, 'the antelope is very fond of this plant and
+ eats it greedily when he can find it.' (Animistic idea.)
+
+ "Another creeping plant (_Solanum triflorum_ Nutt.), which bears
+ numerous green fruit about the size of a cherry, filled with small
+ seeds, is called _cavayo ngahu_, or watermelon medicine. The plant may
+ be likened to a miniature watermelon vine. It was explained that if
+ one took the fruit and planted it in the same hill with the watermelon
+ seeds, would there be many watermelons,--that is, the watermelon would
+ be influenced to become as prolific as the small plant.
+
+ "Every one is familiar with the clematis bearing fluffy bunches of
+ seeds having long, hair-like appendages. An Indian lecturing on a
+ collected specimen of the clematis said: 'This is very good to make
+ the hair grow. You make a tea of it and rub it on the head, and pretty
+ quick your hair will hang down to your hips,' indicating by a gesture
+ the extraordinary length. For the same reason the fallugia is a good
+ hair tonic."
+
+The Hopi uses a weapon for catching rabbits which, for want of a
+better name, white men call a boomerang. It possesses none of the
+strange properties of the Australian weapon, yet in the hands of a
+skilled Hopi it is wonderfully effective. I have seen fifty Oraibis on
+horseback, and numbers of men and boys on foot, each armed with one
+of these weapons, on their rabbit drive. They determine on a certain
+area and then beat it thoroughly for rabbits, and woe be to the unhappy
+cottontail or even lightning-legged jack-rabbit if a Hopi throws his
+boomerang. Like the wind it speeds true to its aim and seldom fails to
+kill or seriously wound.
+
+Though most of the men have guns and many of the youths revolvers, the
+bow and arrow as a weapon is not entirely discarded. All the young
+boys, even little tots that can scarcely walk, use the bow and arrow
+with dexterity. A small hard melon or pumpkin is thrown into the air
+and a child will sometimes put two or even three arrows into it before
+it reaches the ground. Old men who are too poor to own modern weapons
+are often seen sitting like the proverbial and oft-pictured fox,
+stealthily watching for a ground squirrel, prairie-dog, or rat to come
+out of his hole, when the speedy and certain arrow is let fly to his
+undoing.
+
+Except for a little wild meat of this kind, secured seldom, or a sheep,
+which is too valuable for its wool to kill on any except very special
+and rare occasions, the Hopis are practically vegetarians. They are
+not above taking what the gods send them, however, in the shape of a
+dead horse. A few years ago Mr. D. M. Riordan, formerly of Flagstaff,
+conducted a party of friends over a large section of the region
+presented in these pages, and when near Oraibi a beautiful mare of one
+of the teams suddenly bloated and speedily died. In less than an hour
+after they were told they might take the flesh; the Hopis had skinned
+it, cut up the carcass, and removed every shred of it. I afterwards saw
+the flesh cut into strips, hung outside the houses of the fortunate
+possessors to dry, and I doubt not that horse meat made many a happy
+meal for them during the months that followed.
+
+[Illustration: HOPI CHILDREN, AT ORAIBI, WAITING FOR A SCRAMBLE OF
+CANDY.]
+
+When a Hopi feels rich he may buy a sheep or a goat from a Navaho, or
+even kill a burro in order to vary his dietary.
+
+Corn is his staple food. It is cooked in a variety of ways, but the
+three principal methods are piki, pikami, and p[=u]-v[=u]-l[=u]. Piki
+is a thin, wafer-like bread, cooked as I have before described.
+
+On one occasion, at Oraibi, an old friend, Na-wi-so-ma, was making piki
+for the Snake Dancers. When I took my friends to see her, they all ate
+of the bread and asked her all manner of questions about it.
+
+Na-wi-so-ma was very kind and obliging. One of my party wished to
+make moving photographs of the operation of making piki, so she
+cheerfully moved her t[=o][=o]-ma (cooking stone) outside. She insisted
+upon placing it, however, so that her back was to the blazing sun,
+which rendered it impossible to make the photographs. It was in vain
+that I explained to her why she must face the sun, and, at last, in
+desperation, I seized the heavy t[=o][=o]-ma and carried it where I
+desired it to be. In my haste in putting it down--rather, dropping
+it--it snapped in two, and I had to repair the damage to her stone and
+feelings with a piece of silver ere we could proceed.
+
+Pikami is made as follows: A certain amount of corn-meal is mixed with
+a small amount of sugar, and coloring matter made from squash flowers.
+This mixture is then placed in an earthenware vessel, or olla, and a
+cover tightly sealed on the vessel with mud. It is now ready to go
+into the oven. The pikami oven is generally out of doors. Sometimes
+it is a mere hole in the ground, without a covering, but the better
+style is where the hole is located in the angle of two walls and
+partially covered. A broken olla is made to serve as a chimney. To
+prepare the oven, sticks of wood are placed inside it and set on fire.
+When these are reduced to flaming coals and the oven is red hot, the
+coals are withdrawn, and the olla containing the corn-meal mixture is
+lowered into the hole. This is then covered with a stone slab, sealed
+with mud, and allowed to remain closed for several hours. When the
+oven is unsealed and the olla withdrawn, the corn-meal is thoroughly
+cooked--now pikami--and the dish is both nutritious and delicious.
+
+P[=u]-v[=u]-l[=u] is a corn-meal preparation that corresponds somewhat
+to the New England doughnut. On one occasion, just before the Snake
+Dance at Mashonganavi, I found Ma-sa-wi-ni-ma, Kuchyeampsi's mother,
+busy preparing the dish. When I induced her to come into the sunshine
+to be photographed, stirring the meal, just eight other kodak and
+camera fiends insisted upon "shooting" her at the same time. She was
+very complacent about it, especially when I collected ten cents a head
+for her, and handed her ninety cents for her five minutes' pose.
+
+Her method was as follows: Into a cha-ka-ta (bowl) she placed corn-meal
+and a little coloring matter. Then adding sugar and water, she stirred
+it with a stick, as shown in the photograph. It was made to a thick
+dough. In the meantime a pan of water, into which mutton fat had been
+placed, was on the fire, and when it was hot enough small balls of the
+corn-meal dough were dropped into the water and fat and allowed to
+remain until cooked. The result is a not unpleasant food, of which the
+Hopis are very fond.
+
+One of the common dishes, when a sheep has been killed, is the
+neue-euck'-que-vi, a stew composed of corn, mutton, and chili.
+
+So far the Hopis have not been a success as traders. It is a slow
+and long journey from aboriginal life to civilization. One of the
+young men who had been to school, a bright youth of some twenty-three
+years,--Kuy-an-im'-ti-wa,--was fired with a desire to trade with his
+people on his own account. Permission was given him by the agent to
+start a store. A small building was speedily erected at the foot of
+the Mashonganavi mesa and a stock of goods purchased. For a while
+things went well. Then Kuyanimtiwa had to go away on business, and an
+elderly uncle (I think it was) took charge of the store in his absence.
+When the embryo trader returned he found his shelves nearly empty,
+and a lot of trash accumulated under his counter, which the old man
+had taken "in trade." The credits of many Hopis had been extended and
+enlarged without proper consulting of Bradstreet's or Dun's, and blank
+ruin stared poor Kuyanimtiwa in the face. I purchased about eighty
+dollars' worth of baskets and "truck" from him, for which, however,
+I was compelled to give him my check. For long weeks, indeed months,
+the check did not come in, until I feared the poor fellow had lost it.
+When I inquired I found it was in the hands of the agent, being held as
+security until some disposal was made of a suit between the old man and
+Kuyanimtiwa. It ultimately reached the bank, so I assume the trouble
+was ended, but it will be some time, if what he said has lasting force,
+before the young Hopi will open store again with an untrained assistant.
+
+In an earlier chapter I have shown that the women build and own the
+houses. In return the men knit the stockings and weave the women's
+dresses and sashes. With looms very similar to those described in the
+chapter on "Navaho Blanketry," they make the dresses we have seen
+the women wearing. In the days before the Spaniards introduced sheep
+the Hopis grew cotton quite extensively, dyed it with the simple but
+beautiful and permanent dyes, and wove it into garments. The blue of
+the dresses was originally obtained--and is yet by some--from the seeds
+of the sunflower.
+
+In several cases I have found blind men engaged in knitting stockings.
+With needles of wood, long and slender, their fingers busily moved as
+those of the old housewives used to do in my boyhood's days. One was
+an old man, Tu-ki-i'-ma. He was "si-bo'-si" (blind), and expressed his
+thankfulness for the occupation. Another poor old man, stone blind, was
+winding yarn into a ball. He was squatted upon the ground, with the
+yarn around his feet and knees. It was a pathetic sight to see the old
+and forlorn creature anxious to make himself useful, even though blind
+and aged.
+
+There are a score of other interesting matters I should enjoy referring
+to did space permit, but these must be left for some future time.
+
+That they are picturesque and interesting, and in some of their
+ceremonies fascinating, there is no question. They are religious (in
+their way), domestic, honest, faithful, industrious, and chaste. But
+there is no denying that many of them are dirty,--really, indescribably
+filthy. One of my old drivers, Franklin French, used to say with a
+turn up of his nose: "I'd rather associate with a good skunk who was
+up in the skunk business than get to leeward of a Moki town." Their
+sanitary accommodations are _nil_, and their habits accord with their
+accommodations. Were it not for the fierce rays of the sun and the
+strong winds that purify their elevated mesa-tops, the accumulated
+evils would soon render habitation impossible. Water being so scarce,
+they are not habitually cleanly in person, as are some of the other
+peoples. Hence the contempt with which many of the Navahoes regard them.
+
+Of course there are exceptions, where both houses and individuals are
+as neat and clean as can be. Among Hopis as well as among whites, it is
+not possible to generalize too widely.
+
+
+
+
+CHAPTER VI
+
+THE RELIGIOUS LIFE OF THE HOPI
+
+
+The Hopi is essentially religious. As a ritualist he has no superior on
+the face of the earth. From the ceremonial standpoint the Hopi people
+are the most religious nation known. From four to sixteen days of
+every month are employed by one society or another in the performance
+of secret religious rites, or in public ceremonies, which, for want
+of a better name, the whites call dances. So complex, indeed, is the
+Hopi's religious life that we have no complete calendar as yet of _all_
+the ceremonies that he feels called upon to observe. Every act of his
+life from the cradle to the grave has a religious side. Fear and the
+need for propitiation are the motive powers of his religious life, and
+these, combined with his stanch conservatism, render him a wonderfully
+fertile subject for study as to the workings of the child mind of the
+human race.
+
+With such a complex and vast religious system this chapter can attempt
+no more than merely to outline or suggest the thoughts upon which his
+religion is based, and then, in brief, describe two or three of the
+most important of his religious ceremonials.
+
+I can do better than attempt a difficult matter, and one that requires
+years of study, viz., to account for the religious concepts of the
+Indian. I can urge the reader to obtain Major J. W. Powell's "Lessons
+of Folk-lore," which appeared in the _American Anthropologist_ for
+January-March, 1900. In it he has written a most fascinating account of
+the thought movements of the Amerind; and Dr. J. Walter Fewkes, in his
+"Interpretation of Katchina Worship," has given a clearer idea of Hopi
+religious belief than has ever before been penned.
+
+[Illustration: GROUP OF HOPI MAIDENS AT SHUNGOPAVI.]
+
+The Hopis themselves are not aware of the why and wherefore of all they
+do. For centuries they have followed "the ways of the old," until they
+are ultra conservatives, especially in matters pertaining to religion.
+
+I have already referred to and described the kivas or underground
+ceremonial chambers, where many of their rites are performed.
+
+Six objects closely connected with their worship should be thoroughly
+understood, as such knowledge will simplify a thousand and one things
+that will otherwise appear mysterious to one who visits the Hopis for
+the first time. These objects are the _baho_ (prayer stick or plume),
+the _puhtabi_ (road marker), the _tiponi_, the _natchi_, the _shrine_,
+and the _katchina_.
+
+The baho is inseparably connected with all religious ceremonies and
+prayers. Without it prayers would be inefficacious. Generally, before
+every ceremony is performed, a certain time is given to the making of
+bahos. One form of baho is made of two sticks, painted green with black
+points, one male and the other female, tied together with a string made
+of native cotton, and cut to a prescribed length. A small corn husk,
+shaped like a funnel and holding a little prayer meal and honey, is
+attached to the sticks at their place of union. Tied to this husk is a
+short, four-stranded cotton string, on the end of which are two small
+feathers. A turkey wing-feather and a sprig of two certain herbs are
+tied so as to protrude above the butt ends of the sticks, and the baho
+is complete.
+
+Other bahos are made of flat pieces of board, anywhere from a foot to
+three feet in length, and two inches or more wide, to which feathers
+and herbs are attached. On the face of these figures of katchinas,
+animals, reptiles, and natural objects, such as rain-clouds, descending
+rain, corn, etc., are painted, every object having a distinct and
+symbolic meaning. In other cases the bahos are carved into the zigzag
+shape of the lightning. The Soyal bahos are many and various. Some
+are long, thin sticks, with cotton strings and feathers attached near
+the ends; others are thicker, with many feathers tied to the centre;
+some are bent or crook-shaped, while still others are long willow
+switches to which eagle, hawk, turkey, flicker, and other feathers
+are tied. They are made with great care and solemnity and prayed over
+and "consecrated" before being used. They are "prayer bearers," the
+feathers symbolizing the birds who used to fly to and from the World of
+the Powers with their messages to mankind and the answers thereto.
+
+The puhtabi (or road marker) is a long piece of native cotton string,
+to which a feather or feathers are attached, and it is placed on the
+trails to mark the beginning of the road (hence its name) to the
+shrines which are to be visited during the ceremonies.
+
+The tiponi is to the Hopi what the cross is to the devout Catholic.
+No altar is complete without it. Altars are often set up with a
+substitute for a tiponi, but all recognize its insufficiency. Tiponis
+vary, that of the Antelope Society being a bunch of long feathers
+(see the photograph in the chapter on the "Snake Dance"), while
+that of the Soyal ceremony is of a quartz crystal inserted into a
+cylindrical-shaped vessel of cottonwood root.
+
+In the Lelentu and Lalakonti ceremonies part of the rites consist in
+an unwrapping of the tiponis. In both of them either kernels of corn
+or other seeds formed essential parts. Dr. Fewkes says: "From chiefs
+of other societies it has been learned that their tiponis likewise
+contained corn, either in grains or on the ear. Although from this
+information one is not justified in concluding that all tiponis contain
+corn, it is probably true with one or two exceptions. The tiponi is
+called the "mother," and an ear of corn given to a novice has the same
+name. There is nothing more precious to an agricultural people than
+seed, and we may well imagine that during the early Hopi migrations the
+danger of losing it may have led to every precaution for its safety.
+Thus it may have happened that it was wrapped in the tiponi and given
+to the chief to guard with all care as a most precious heritage. In
+this manner it became a mere symbol, and as such it persists to-day."
+
+Whenever ceremonies are about to take place in the kivas the chief
+priest puts in place on the ladder-poles or near the hatchway of
+each participating kiva a sign of the fact, called the natchi. This
+I have later described on the Snake and Antelope kivas. At the Soyal
+ceremony on the Kwan (Agave) kiva, the natchi consisted of a bent
+stick, to which were fastened six feathers, representing the Hopi six
+world-quarters. For the north, a yellow feather of the flycatcher or
+warbler; for the west, a blue feather of the bluebird; for the south, a
+red feather of the parrot; for the east, a black-and-white feather of
+the magpie; for the northeast (above), a black feather of the hepatic
+tanager; and for the southwest (below), a feather from an unknown
+source and called _toposhkwa_, representing different colors.
+
+The natchis of two of the kivas in the New Fire ceremony held in Walpi
+in 1898 were sticks, about a foot long, to the ends of which bundles
+of hawk feathers were attached. At another kiva it was an agave stalk,
+at one end of which were attached several crane feathers and a circlet
+of corn husks. A natchi used later by another society consisted of
+a cap-shaped object of basketry, to which were attached two small
+whitened gourds in imitation of horns.
+
+That the natchi is more than a sign of warning to outsiders to keep
+away from the secret rites of the kiva is evidenced by the variety of
+materials used; and, indeed, the things themselves are now known to be
+symbols, to some of which Mr. Voth has learned the key. For instance,
+on the natchi of the Snake and Antelope Societies, the skins of the
+_piwani_--which is supposed to be the weasel--are attached. The Hopis
+say of the animal to whom the skin belongs that when chased into a
+hole, he works his way through the ground so quickly that he escapes
+and "gets out" at some other place. Now see the ceremonial significance
+of the use of this weasel's skin on the Snake natchi. They are supposed
+to affect the clouds and compel them to "come out," so that rain will
+come quickly.
+
+Near all the villages, or on the terraces below, a number of shrines
+may be found where certain of the "Powers" are worshipped. In the
+account of the Snake Dance I speak of the shrine of the Spider Woman,
+and show the photograph made when I followed Tubangointiwa (the
+Antelope chief), and watched him deposit bahos and offer prayers to
+her. The number of shrines is large. I have seen many, but there is not
+space here to describe them. It is an interesting occupation, during
+the ceremonies, to follow the priests, after they have deposited the
+puhtabi and begun to sprinkle the sacred meal, to the shrines. If the
+observer can then have explained to him the deity to whom the shrine is
+dedicated, and his or her place in the Hopi pantheon, his knowledge of
+Hopi worship will be considerably increased.
+
+Of katchinas much might be written. They are ancient ancestral
+representatives of certain Hopi clans who, as spirits of the dead, are
+endowed with powers to aid the living members of the clan in material
+ways. The clans, therefore, pray to them that these material blessings
+may be given. "It is an almost universal idea of primitive man," says
+Fewkes, "that prayers should be addressed to personations of the beings
+worshipped. In the carrying out of this conception men personate the
+katchinas, wearing masks and dressing in the costumes characteristic
+of these beings. These personations represent to the Hopi mind their
+idea of the appearance of these katchinas or clan ancients. The spirit
+beings represented in these personations appear at certain times in
+the pueblo, dancing before spectators, receiving prayer for needed
+blessings, as rain and good crops."
+
+The katchinas are supposed to come to the earth from the underworld in
+February and remain until July, when they say farewell. Hence there
+are two specific times which dramatically celebrate the arrival and
+departure of the katchinas. The former of these times is called by
+the Hopi _Powamu_, and the latter _Niman_. At these festivals, or
+merry dances, certain members of the participating clans wear masks
+representing the katchinas, hence katchina masks are often to be found
+in Hopi houses when one is privileged to see the treasures stored away.
+In order to instruct the children in the many katchinas of the Hopi
+pantheon, _tihus_, or dolls, are made in imitation of the ancestral
+supernal beings, and these quaint and curious toys are eagerly sought
+after by those interested in Indian life and thought. Dr. Fewkes has in
+his private collection over two hundred and fifty different katchina
+tihus, and in the Field Columbian Museum there is an even larger
+collection.
+
+Of the altars, screens, fetishes, cloud-blowers, ceremonial pipes,
+bull-roarers, etc., I have not space here to write. Suffice it to
+say they have a large place in the Hopi's ritual and all should be
+carefully studied.
+
+When I first began to visit the Hopis my camps were generally at the
+foot of the trail, as near to water as possible. Every morning at a
+very early hour I was awakened by a loud ringing of cowbells, and at
+first I thought it must be that the Hopis had a herd of cows and they
+were driving them out to pasture. They were evidently going at a good
+speed, for the bells clanged and clattered and jangled as if being
+fiercely shaken. But when I looked for the cows they were never to
+be seen. Then, too, as on succeeding mornings I listened I found the
+animals must be driven very hastily, for the sound moved with great
+rapidity towards, past, away from me.
+
+One morning I determined to get up and watch as soon as I heard the
+noise approaching. It was just as the earliest premonitions of dawn
+were being given that I was awakened, and, hurriedly jumping up, stood
+on my blankets and watched. Soon one, two, four, and more figures
+darted by in the dim light, each carrying a jangling cowbell, and to
+my amazement I found they were not cows, but Hopi young men, naked
+except for a strap or girdle around the loins, from which hung the
+bell, resting upon the haunch. They were out for their morning run, and
+it was not merely a physical exercise, but had a distinct religious
+meaning to them. As I have elsewhere written:--
+
+"The Hopi has lived for many centuries among the harsh conditions of
+the desert land. Everything is wrested from nature. Nothing is given
+freely, as in such a land as southern California for instance. Water
+is scarce and has to be caught in the valley and carried with heavy
+labor to the mesa summit. The soil is sandy and not very productive
+unless every particle of seed corn is watered by irrigation. Firewood
+is far away and must be cut and brought to their mesa homes with labor.
+Wild grass seeds must be sought where grass abounds, perhaps scores of
+miles away, and carried home. Pinion nuts can only be gathered in the
+pinion forests afar off, and to gain mescal the pits must be dug and
+the fibres cooked deep down in the mysterious recesses of the Grand
+Canyon. The deer and antelope are swift, and can only be caught for
+food by those who are stout of limb, powerful of lung, and crafty of
+mind. Hence in the very necessities of their lives they have found the
+use for physical development. And this imperative physical need soon
+graduated into a spiritual one. And the steps or processes of reasoning
+by which the chief motive is transferred from the physical to the
+spiritual are readily traceable. Of course, they are a 'chosen people.'
+'Those Above' have given especial favors to them. They must be a credit
+to those Powers who have thus favored them. This implies a steady
+cultivation of their muscular powers. Not to be strong is to be a bad
+Hopi, and to be a bad Hopi is to court the disfavor of the gods. Hence
+the shamans or priests urge the religious necessity of being swift and
+strong."
+
+[Illustration: HOPI WOMAN WEAVING BASKET, HER HUSBAND KNITTING
+STOCKINGS.]
+
+[Illustration: HOPI WOMAN PREPARING CORN MEAL FOR MAKING DOUGHNUTS.]
+
+Nor is this all. In days gone by they were surrounded by predatory
+foes. Physical endurance was an essential condition of national
+preservation. Without it they would long ago have been starved or
+hunted out of existence. The gods called upon them to preserve
+their national life, to live by cultivation of endurance, hence the
+imposition of physical tasks as a religious exercise.
+
+And these morning runs of the young men were of ten, twenty, and even
+more miles, taken without any other food than a few grains of parched
+corn.
+
+It is no uncommon thing for an Oraibi or Mashonganavi to run from his
+home to Moenkopi, a distance of forty miles, over the hot blazing sands
+of a real American Sahara, there hoe his corn-field, and return to his
+home, within twenty-four hours. The accompanying photograph of an old
+man who had made this eighty-mile run was made the morning after his
+return, and he showed not the slightest trace of fatigue.
+
+For a dollar I have several times engaged a young man to take a message
+from Oraibi to Keam's Canyon, a distance of seventy-two miles, and he
+has run on foot the whole distance, delivered his message, and brought
+me an answer within thirty-six hours.
+
+One Oraibi, Ku-wa-wen-ti-wa, ran from Oraibi to Moenkopi, thence to
+Walpi, and back to Oraibi, a distance of over ninety miles, in one day.
+
+When I was a lad I got the impression somehow that Indians made fire
+by rubbing two sticks together. Once or twice I tried it. I got two
+sticks, perfectly dry, and rubbed and rubbed and rubbed. But the more I
+rubbed, the cooler the sticks seemed to get. I got hot, but that had no
+effect on the sticks.
+
+Later in life, when I began to make my journeys of exploration in the
+wilds of Nevada, California, Arizona, and New Mexico, and I sometimes
+needed a fire, and didn't have a single match left, I tried it again;
+this time not as an experiment, but as a serious proposition. My
+rubbing of the two sticks, however, never availed me a particle. I
+might as well have saved my strength for sawing wood. Yet the Indians
+do get fire by the rubbing of two sticks together, and the occasion
+of their doing it is one of the greatest and most wonderful of the
+religious ceremonies of the Hopis. Dr. Fewkes has written for the
+scientific world a full account of it, and from that account I condense
+the following.
+
+Few white men have ever seen the ceremony, and did they do so and tell
+the whole of what they saw they would not be believed.
+
+Four societies of priests conduct the elaborate rite at Walpi. It is
+not held at Sichumavi or Hano, but is conducted at Oraibi and the three
+villages of the middle mesa. "The public dances are conducted mainly by
+two of the societies, whose actions are of a phallic nature. These two
+act as chorus in the kiva when the fire is made, but the sacred flame
+is kindled by the latter two societies.... For several days before the
+ceremony began, large quantities of wood were piled near the kiva
+hatches, and after the rites began, this fuel was carried down into the
+rooms and continually fed to the flames of the new fire by an old man,
+who never left his task. The flames of the new fire were regarded with
+reverence; no one was allowed to light a cigarette from it or otherwise
+profane it."
+
+On the first day the chiefs assembled for their ceremonial smoke, and
+the next day at early dawn one of them went to the narrow portion of
+the mesa between Walpi and Sichumavi and laid on the trail one of the
+puhtabi, or long strings, elsewhere described, sprinkling a little
+meal and casting a pinch toward the place of sunrise. At the same time
+he said a prayer: "Our Sun, send us rain." Just as the sun appeared
+he "cried" the announcement, of which Dr. Fewkes gives the free
+translation:--
+
+    "All people awake, open your eyes, arise!
+    Become _Talahoya_ (Child of Light), vigorous, active, sprightly.
+    Hasten, Clouds, from the four world quarters.
+    Come, Snow, in plenty, that water may be abundant when summer
+       comes.
+    Come, Ice, and cover the fields, that after planting they may yield
+       abundantly.
+    Let all hearts be glad.
+    The Wuew[=u]tchimtu will assemble in four days.
+    They will encircle the villages, dancing and singing their lays.
+    Let the women be ready to pour water upon them,
+    That moisture may come in abundance and all shall rejoice."
+
+Four days later, with elaborate preparation and carefully observed
+ritual the new fire was made. About a hundred participants were
+present. When all were ready the fire-board was held in position by two
+kneeling men, while two others manipulated the fire drill. The singing
+chief then gave the signal and two societies started a song, each with
+different words and yet in unison, accompanied by clanging of bells and
+rattling of tortoise shells and deer hoofs. The holes of the fire-board
+and stones were sprinkled with corn pollen. The spindle or fire drill
+was held vertically between the palms, and in rotating it the top was
+pressed downward. Smoke was produced in twenty seconds and a spark of
+fire in about a minute. The spark smudged cedar-bark, which was put
+in place to catch it, and then the driller blew it into a flame. This
+flame was then carried to a pile of greasewood placed in the fireplace,
+and as the wood blazed to the ceiling the song ceased. Prayer was
+then offered by one of the chief priests of one of the societies and
+ceremonial offerings sprinkled into the fire. This priest was followed
+by one from each of the other societies and by individual worshippers.
+
+They then, in procession, paid a ceremonial visit to the shrine of the
+Goddess of Germs, which is among the rocks at the southwestern point of
+the mesa. It is made of flat stones set on edge, opened above and on
+one side, and consists of a fetish of petrified wood.
+
+Then followed a complex series of ceremonies that merely to outline
+would require several pages. Some of them are public dances, others
+dramatic representations in a crude fashion of what the legends of the
+Hopis say are certain events which transpired in the underworld, and a
+most important one is the disposal of the sacred embers of the new fire.
+
+There are few ceremonies in the world that equal in solemnity and
+interest, and that are more charming, than those performed by the
+parents and other relatives when a Hopi baby comes into the world.
+There are religion, affection, sentiment, and poetry embraced in what
+we--the superior people--would undoubtedly term the superstitious rites
+of these simple-hearted people. One reason for the fervor of this rite
+is the genuine welcome every Hopi mother and father accord to their
+baby when it is born. It is "good form" among them to be proud of the
+birth of their children. No married woman is happy unless she has a
+"quiver full" of children, and one of her constant prayers before her
+marriage is that she may be thus blessed.
+
+So when the child comes there is great rejoicing. It is immediately
+rubbed all over with ashes to keep the hair from growing on the body;
+or that, at least, is the reason the Hopi mother gives for allowing her
+little one to be scrubbed all over with the ashes.
+
+Then it is wrapped up in a cotton blanket of the mother's own weaving,
+for Hopi women, and men also, are great experts in growing, spinning,
+and weaving cotton. Now it is ready for the cradle. This is either a
+piece of board or a flat piece of woven wicker-work about two and a
+half feet long and a foot wide. There is also fixed at the upper end
+two or three twigs arranged in a kind of bow, so that a piece of cloth
+thrown over them forms an awning to protect the face of the child from
+the sun. When this bow is not in use it can be slipped over to the
+back of the cradle. Strapped in this queer cradle, the baby is either
+stretched out upon the ground to go to sleep, covered over with a
+blanket, or reared up against the wall. But if your eyes were keen you
+would see by its side a beautiful white ear of corn. And if you saw it
+and knew the Hopi mother's ways and her thoughts, you would find that
+the reason for putting the corn there was this: she believes that the
+corn represents one of her most powerful gods on the earth, and that if
+this god is made to feel kindly towards the new-born child he will send
+it good health and strength and skill in hunting and everything else
+that she desires for her loved baby. So, you see, it is mother love,
+combined with a singular superstition, that makes the Hopi mother place
+the ear of corn by the side of her sleeping child.
+
+When the baby is twenty days old it is--shall I say?--baptized. You
+can hardly call it this, but, anyhow, it answers the same thing as
+baptism does with us. About sunset the child's godmother arrives. She
+is generally the grandmother or aunt on the father's side. Just as the
+first streaks of light begin to come in the early morning the ceremony
+begins. After washing the mother's head and legs and feet, the baby's
+turn comes. The house is full of relatives and friends to watch and
+bring good fortune to the little one. A bowl of suds is made by beating
+the soapweed until the water is covered with beautiful lather. Then
+the godmother takes an ear of corn, dips it into the suds, and touches
+the baby's head with it. This she does four times. Then she washes the
+baby's head very carefully and thoroughly in the suds. But the washing
+would be of no good unless all the baby's female relatives on the
+father's side were to dip their ears of corn into the suds and touch
+its head with them four times, just as the godmother did. Now the baby
+is washed all over, and then--strange to say--the godmother fills her
+mouth full of warm water, and, balancing the baby on one hand, she
+squirts the water from her mouth all over the little one. To dry it,
+she holds it before the fire, and when it is quite dry she rubs it
+with white corn-meal, wraps it in a blanket, and passes it over to the
+mother, who is seated near to the fire. Just before her are two baskets
+full of corn-meal, one coarsely and one finely ground. Taking an old
+blanket, the godmother spreads it over the mother's lap, the baby is
+placed on it, then she takes a little of the fine meal and rubs it on
+the face, arms, and neck of the mother, and also upon the face of the
+child. Then with the ear of corn in her hand, and slowly and regularly
+moving it up and down, she prays first over the mother, then over the
+baby. I have heard several of these prayers. Here is one of them:
+"Ho-ko-na (butterfly), I ask for you that you live to be old, that you
+may never be sick, that you may have good corn and all good things. And
+now I name you Ho-ko-na" (or whatever the name is to be).
+
+Then every woman and girl of the father's relatives does just the same
+and prays the same kind of prayer; but singular to us is the fact that
+each one gives the child any name she prefers. As each one finishes her
+prayer, she gives her ear of corn and some sacred meal she has brought
+with her to the mother, who invariably responds with the Hopi "Thank
+you!"--"Es-kwa-li."
+
+Nobody knows at the time which name the baby will have, as he or she
+grows up. That is left to chance to determine--generally the preference
+of the mother.
+
+Now the baby is put in its cradle, with some of the ears of corn
+presented to the mother placed under the lacing on the breast of the
+little one, and it is ready to be dedicated to the sun. After sweeping
+the floor, the godmother sprinkles a line of meal about two inches wide
+from the cradle to the door, and the mother does the same thing.
+
+[Illustration: HOPI "BOOMERANGS."
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI CEREMONIAL DRUMS.
+
+_In the collection of George Wharton James._]
+
+Out of doors the father is anxiously watching for the first direct
+light of the sun, and the moment it appears above the horizon he gives
+the signal. Immediately the godmother picks up the cradle, so that the
+baby's head is towards the door, and near to the floor, carries it over
+the line of sacred meal, the mother following. Each has a handful of
+meal. At the door they stand side by side. The godmother removes the
+blanket from the baby's face, holds the sacred meal to her mouth, says
+a short prayer, and then sprinkles the meal towards the sun, and then
+the mother does the same; and, after ceremonially feeding the baby, all
+joining in the feast, the ceremony is at an end.
+
+Another most beautiful ceremony of the Hopis is that which alternates
+with the Snake Dance, viz., the Lelentu, or Flute Dance. I have had
+the pleasure of witnessing it several times, and last year (1901) was
+one of five white persons present. To me this meant walking a weary
+thirteen miles over the hot sands of the Painted Desert, carrying a
+camera weighing about fifty pounds on my back. But the beauty and charm
+of the ceremony and the satisfaction of obtaining the photographs of it
+more than repaid me for the hot and exhausting walk.
+
+After the secret kiva ceremonies (rites in the underground chambers of
+the fraternity of the Flute) the first public rites of the day took
+place at a spring near the home of Lolulomai, the chief of the Oraibi
+pueblo, and about five miles west of the town. Here is one of the
+pitiful springs upon which the people depend for their meagre supply
+of water. Just before noon men, women, and girls might have been seen
+wending their way from the village on the mesa height, down the steep
+trails, over the sandy way trodden for centuries by their forefathers,
+towards the location of the spring.
+
+Every face was as serious and wore as grave and earnest an expression
+as that of a novice about to be confirmed in her holiest vows. Arrived
+at the spring, an eminence just above it to the southwest was the
+chosen site for the preliminaries. Here an hour or more was spent in
+prayers, sprinkling of meal before and upon the altar, and the painting
+of the symbols of the clan upon the participants.
+
+Other priests during the whole time were on their knees or in other
+postures of reverence, praying, singing, or chanting, and sprinkling
+the sacred meal on or before the altar. A large number of bahos, or
+prayer sticks and plumes, were used.
+
+At this time the chief priest left the hillside and solemnly marched
+down to the spring. It is circular in shape, and with a rude wall built
+around it. At the opening in the circle three small gourd vessels
+were placed, two of which held sacred water from some far-away spring,
+and the other was full of honey. A singular thing occurred about the
+filling of this honey jar. A nest of bees had located in the wall of
+the spring, and the chief priest, taking it for granted that this was a
+good sign, had the nest dug out and the honey extracted from the comb,
+for his sacred purposes. After he had prayed for a while the priests
+and women from above marched down, all except the flute players. As
+they stood around the spring they sang and prayed, while the chief
+priest stepped into the water, bowing his face down over it, and waving
+his tiponi in and through it. Soon it was a filthy, muddy mess, instead
+of a water spring, and when it seemed mixed up enough he began to dip
+his face deep into it, while the men and women around continued their
+singing and worship.
+
+Then he came forth, and now began a most beautiful processional march
+around the spring, in time to the weird playing of the priests above.
+After three times circling around, the group stood, facing the west,
+and at certain signals sprinkled large handfuls of sacred meal in the
+direction of the water. This was followed by a most profuse scattering
+of bahos in the same manner. Literally hundreds of them were thus
+thrown, and I gathered (after the celebrants were gone) scores of them
+for my collection. The bahos used on this occasion were mere downy
+feathers to which cotton strings were attached. The effect as the
+meal and the feathers were thrown was remarkably beautiful, and the
+scene was most impressive; none the less so for its strangeness and
+peculiarity.
+
+These concluded the ceremonies at this spring. In the meantime the
+chief priest had gone to his house over the hill, and from there had
+started out a group of young men who were to race to the spring near
+the mesa--four miles away. It was a scorching hot day--as I had found
+out in my own walk--and yet these young men bounded over the sandy
+trail like hunted deer. It was a glorious sight to witness them. Ten
+or a dozen athletic youths, clad scantily, their bronzed figures in
+perfect proportion, revealing their strength and power, their long
+black hair waving out behind them, darting off like strings from a bow
+across the desert.
+
+Slowly we followed them, and when we arrived at the other spring found
+they had long ago passed it, and the victor had received his reward.
+
+Similar ceremonies were gone through at the near-by spring as at the
+one farther away, and when they were completed the whole party formed
+in procession, and as solemnly as if it were a funeral march proceeded
+up the steep trail to the village and there repeated some of the
+ceremonies already described.
+
+The purport of all this it is comparatively easy to understand. The
+Snake Dance is a prayer for rain, which, according to the Hopi's
+ideas, is stored in vast reservoirs in the heavens. He also believes
+that there are vast water supplies under the earth, and so, every
+other year, he petitions the powers that govern and control these
+subterranean reservoirs to loosen the waters and let them flow forth
+into the springs.
+
+In one of the dances of the Navaho they symbolize the water from
+above and the water from below by linking the first fingers together.
+This gives us the Greek fret, and when this symbol is copied in their
+basketry, we see this classic design, purely the result of imitation,
+and having as clear a meaning to the Indian mind as the cross has to
+the Christian.
+
+Reluctantly I am compelled to omit a brief account of the Basket Dance,
+which, however, I have partially described in my book on "Indian
+Basketry."
+
+The Hopis have very clear and distinct conceptions of a spirit life
+beyond the grave. It is not the "happy hunting-ground," though, to
+which the general ideas of the whites consign them. Theirs is a world
+of spirits, with some advantages over the world of human beings, but
+where life is very similar to what it was on earth. There is neither
+punishment awarded for wrong done on earth, nor reward for good living.
+It is simply a continuation of previous existences. When a child is
+born the spirit is supposed to come from the underworld through an
+opening in the earth's crust called _Shi-pa-pu_, and when the grown man
+dies his spirit returns thither. His body is buried in a cleft of the
+rocks on the mesa side, a mile or so away from the village. The body is
+wrapped up and placed in the rocky grave, and then covered with loose
+rocks. Food and drink are placed on the grave, so that when the spirit
+ascends from the body and begins its long journey to _Shi-pa-pu_ and
+thence to the underworld, it may have food wherewith to gain strength.
+The curious visitor will also notice the baho which is thrust between
+the rocks until it touches the body. Another baho touching this upright
+one is placed on the grave pointing toward the southwest. These bahos
+are especially prepared by the shaman, or "medicine man," and are for
+the purpose of guiding the spirit as it leaves the body. If no baho
+were there, the spirit might grope in darkness, trying to force its way
+down; but, being directed by the prayers of the shaman, the disembodied
+spirit immediately realizes the guiding power of the baho, and,
+following it, reaches the companion baho pointing to the southwest,
+the direction it must travel to reach the entrance to the underworld.
+This entrance to the underworld was long thought to be in the San
+Francisco Mountains near Flagstaff. But Dr. Fewkes explains this to be
+an error. The _Shi-pa-pu_ is, to the Hopi, the "sun-house or place of
+sunset at the winter solstice. As seen from Walpi, the entrance to the
+sun-house is indicated by a notch on the horizon situated between the
+San Francisco range and the Eldon mesa," hence the conception that the
+entrance to the underworld was in that exact location.
+
+[Illustration: A HOPI BELLE AT SHUNGOPAVI.]
+
+[Illustration: BLIND HOPI BOY, KNITTING STOCKINGS.]
+
+
+
+
+CHAPTER VII
+
+THE HOPI SNAKE DANCE
+
+
+While perhaps no more important than others of the many ceremonies
+of the Hopis, the Snake Dance is by far the widest known and most
+exciting and thrilling to the spectator. There have been many accounts
+of it written, yet no less an authority than Dr. Jesse Walter Fewkes
+of the Smithsonian Institution asserts that the major portion of them
+are not worth the paper they are written on. Inaccurate in outline,
+faulty in detail, they utterly fail, in the most part, to grasp the
+deep importance of the ceremony to the religious Hopis. It is commonly
+described as a wild, chaotic, yelling, shouting, pagan dance, instead
+of the solemn dignified rite it is. From various articles of my own
+written at different times I mainly extract the following account and
+explanations.
+
+This dance alternates in each village with the Lelentu, or Flute
+ceremony, so that, if the visitor goes on successive years to the same
+village, he will see one year the Snake Dance and on the following
+year the Lelentu. But if he alternates his visits to the different
+villages he may see the Snake Dance every year, and, as the ceremonies
+are not all held simultaneously, he may witness the open-air portion
+of the ceremony, which is the Snake Dance proper, three times on the
+even years and twice on the odd years. For instance, in the year 1905
+it will occur at Walpi and Mashonganavi; and in 1906 at Oraibi,
+Shipauluvi, and Shungopavi.
+
+[Illustration: THE BEGINNING OF THE HOPI SNAKE DANCE, ORAIBI, 1902.]
+
+The Hopis are keen observers of all celestial and terrestrial
+phenomena, and, as soon as the month of August draws near, the Snake
+and Antelope fraternities meet in joint session to determine, by the
+meteorological signs with which they are familiar, the date upon which
+the ceremonies shall begin.
+
+This decided, the public crier is called upon to make the announcement
+to the whole people. Standing on the house-top, in a peculiarly
+monotonous and yet jerky shout he announces the time when the elders
+have decided the rites shall commence. Sometimes, as at Walpi, this
+announcement is made sixteen days before the active ceremonies begin,
+the latter, in all the villages, lasting nine days and terminating in
+the popularly known open-air dance, after which four days of feasting
+and frolic are indulged in, thus making, in all, twenty days devoted to
+the observance.
+
+For all practical purposes, however, nine days cover all the ceremonies
+connected with it.
+
+At Walpi, on the first of the nine days, the first ceremony consists
+of the "setting up" of the Antelope altar. This is an interesting
+spectacle to witness, as at Walpi the altar is more elaborate and
+complex than in any other village. It consists, for the greater part,
+of a mosaic made of different colored sands, in the use of which some
+of the Hopis are very dexterous. These sands are sprinkled on the
+floor. First a border is made of several parallel rows or lines of
+different colors. Within this border clouds are represented, below
+which four zigzag lines are made. These lines figure the lightning,
+which is the symbol of the Antelope fraternity. Two of these zigzags
+are male, and two female, for all things, even inanimate, have sex
+among this strange people. In the place of honor, on the edge of
+the altar, is placed the "tiponi," or palladium of the fraternity.
+This consists of a bunch of feathers, fastened at the bottom with
+cotton strings to a round piece of cottonwood. Corn stalks, placed
+in earthenware jars, are also to be seen, and then the whole of the
+remaining three sides of the altar are surrounded by crooks, to
+which feathers are attached, and bahos, or prayer sticks. It was
+with trepidation I dared to take my camera into the mystic depths of
+the Antelope kiva. I had guessed at focus for the altar, and when I
+placed the camera against the wall, pointed toward the sacred place,
+the Antelope priests bid me remove it immediately. I begged to have
+it remain so long as I stayed, but was compelled to promise I would
+not place my head under the black cloth and look at the altar. This I
+readily promised, but at the first opportunity when no one was between
+the lens and the altar, I quietly removed the cap from the lens,
+marched away and sat down with one of the priests, while the dim light
+performed its wonderful work on the sensitive plate. A fine photograph
+was the result.
+
+The ceremonies of the Antelope kiva for the succeeding days consist of
+the making of bahos, or prayer sticks, ceremonial smoking, praying, and
+singing. But the profound ritualistic importance attached to every act
+can scarcely be estimated by those who have not personally seen the
+ceremonies. The prayer sticks are prayed over and consecrated at every
+step in their manufacture, and the altar is prayed over and blessed
+each day. Every object used is consecrated with elaborate ritual,
+and the great smoke is made by each one solemnly participating in the
+smoking of _omowuh_ (the sacred pipe). The smoke from this pipe soon
+fills the chamber with its pleasant fragrance (the tobacco used being
+a weed native to the Hopi region), and it is supposed to ascend to the
+heavens and thus provoke the descent of the rain.
+
+The songs are sung to the accompaniment of rattling by the priests, and
+each day the whole of the sixteen songs are rendered.
+
+During the singing of one day one of the priests strikes the floor
+with a blunt instrument, and Wiki, the chief priest, explained this
+as the sending of a mystic message to a member of the Snake-Antelope
+fraternity at far-away Acoma, telling him that the ceremonies were now
+in progress and asking him to come. Strange to say, eight days later,
+certain Acomas did come, thus giving color to the assertion of the Hopi
+fraternities that the Snake Dance once used to be performed on the
+glorious penyol height of Acoma, as was briefly stated by Espejo.
+
+It is in the Snake kiva that the snake charm liquid is made. In the
+centre of a special altar a basket made by a Havasupai Indian is
+placed. In this are dropped some shells, charms, and a few pieces of
+crushed nuts and sticks. Then one of the priests, with considerable
+ritual, pours into the basket from north, west, south, east, up and
+down (the six cardinal points of the Hopi), liquid from a gourd vessel.
+By this time all the priests are squatted around the basket, chewing
+something that one of the older priests had given them. This chewed
+substance is then placed in the liquid of the basket. Water from gourds
+on the roof is also put in.
+
+Then all is ready for the preparation of the charm. Each priest
+holds in his hand the snake whip (a stick to which eagle feathers
+are attached), while the ceremonial pipe-lighter, after lighting the
+sacred pipe, hands it to the chief priest, addressing him in terms of
+relationship. Smoking it in silence, the chief puffs the smoke into the
+liquid and hands it to his neighbor, who does the like and passes it
+on. All thus participate in solemn silence.
+
+Then the chief priest picks up his rattle and begins a prayer which is
+as fervent as one could desire. Shaking the rattle, all the priests
+commence to sing a weird song in rapid time, while one of them holds
+upright in the middle of the basket a black stick, on the top of which
+is tied a feather. Moving their snake whips to and fro, they sing four
+songs, when one of the chiefs picks up all the objects on the altar and
+places them in the basket.
+
+In a moment the kiva rings with the fierce yells of the Hopi war-cry,
+while the priest vigorously stirs the mixture in the basket. And the
+rapid song is sung while the priest stirs and kneads the contents of
+the basket with his hands. Sacred meal is cast into the mixture, while
+the song sinks to low tones, and gradually dies away altogether, though
+the quiet shaking of the rattles and gentle tremor of the snake whips
+continue for a short time.
+
+Then there is a most painful silence. The hush is intense, the
+stillness perfect. It is broken by the prayer of the chief priest, who
+sprinkles more sacred meal into the mixture. Others do the same. The
+liquid is again stirred, and then sprinkled to all the cardinal points,
+and the same is done in the air outside, above the kiva.
+
+Then the stirring priest takes some white earth, and mixing it with the
+charm liquid, makes white paint which he rubs upon the breast, back,
+cheeks, forearms, and legs of the chief priest. All the other priests
+are then likewise painted.
+
+[Illustration: THE CHIEF ANTELOPE PRIEST DEPOSITING PAHOS AT THE SHRINE
+OF THE SPIDER WOMAN.]
+
+[Illustration:
+
+COPYRIGHT 1896 F. H. MAUDE
+
+THROWING THE SNAKES INTO THE CIRCLE OF SACRED MEAL.]
+
+Now there is nothing whatever in this liquid that can either charm a
+snake or preserve an Indian from the deadly nature of its bite. Even
+the Hopis know that all its virtue is communicated in the ceremonies I
+have so imperfectly and inadequately described. I make this explanation
+lest my reader assume that there is some subtle poison used in this
+mixture, which, if given to the snakes, stupefies them and renders them
+unable to do injury.
+
+The singing of the sixteen songs referred to is a most solemn affair.
+Snake and Antelope priests meet in the kiva of the latter. The chief
+priests take their places at the head of the altar, and the others
+line up on either side, the Snake priests to the left, the Antelope
+to the right. Kneeling on one knee, the two rows of men, with naked
+bodies, solemn faces, bowed heads, no voice speaking above a whisper,
+demand respect for their earnestness and evident sincerity. To one
+unacquainted with their language and the meaning of the songs, the
+weird spectacle of all these nude priests, kneeling and solemnly
+chanting in a sonorous humming manner, their voices occasionally rising
+in a grand crescendo, speedily to diminish in a thrilling pianissimo,
+produces a seriousness wonderfully akin to the spirit of worship.
+
+According to the legendary lore of the Snake clan the Zunis, Hopis,
+Paiutis, Havasupais, and white men all made their ascent from the lower
+world to the earth's surface through a portion of Pis-is-bai-ya (the
+Grand Canyon of the Colorado River) near where the Little Colorado
+empties into the main river. As the various families emerged, some
+went north and some south. Those that went north were driven back by
+fierce cold which they encountered, and built houses for themselves at
+a place called To-ko-na-bi. But, unfortunately, this was a desert place
+where but little rain fell, and their corn could not grow. In their
+pathetic language the Hopis say, "The clouds were small and the corn
+weak." The chief of the village had two sons and two daughters. The
+oldest of these sons, Tiyo, resolved to commit himself to the waters of
+the Colorado River, for they, he was convinced, would convey him to the
+underworld, where he could learn from the gods how always to be assured
+of their favor.
+
+(This idea of the Colorado River flowing to the underworld is
+interesting as illustrative of Hopi reasoning. They said, and still
+say, this water flows from the upperworld in the far-away mountains, it
+flows on and on and never returns, therefore it must go to the inner
+recesses of the underworld.)
+
+Tiyo made for himself a kind of coffin boat from the hewed-out trunk
+of a cottonwood tree. Into this he sealed himself and was committed to
+the care of the raging river. His rude boat dashed down the rapids,
+over the falls, into the secret bowels of the earth (for the Indians
+still believe the river disappears under the mountainous rocks), and
+finally came to a stop. Tiyo looked out of his peepholes and saw the
+Spider Woman, who invited him to leave his boat and enter her house.
+The Spider Woman is a personage of great power in Hopi mythology.
+She it is who weaves the clouds in the heavens, and makes the rain
+possible. Tiyo accepted the invitation, entered her house, and received
+from her a powder which gave him the power to become invisible at
+will. Following the instructions of the Spider Woman, he descended
+the hatch-like entrance to Shi-pa-pu, and soon came to the chamber
+of the Snake-Antelope people. Here the chief received him with great
+cordiality, and said:--
+
+    "I cause the rain clouds to come and go,
+    And I make the ripening winds to blow;
+    I direct the going and coming of all the mountain animals.
+    Before you return to the earth you will desire of me many things,
+    Freely ask of me and you shall abundantly receive."
+
+For a while he wandered about in the underworld, learning this and
+that, here and yonder, and at last returned to the Snake-Antelope and
+Snake kivas. Here he learned all the necessary ceremonies for making
+the rain clouds come and go, the ripening winds to blow, and to order
+the coming and going of the animals. With words of affection the chief
+bestowed upon him various things from both the kivas, such as material
+of which the snake kilt was to be made, with instructions as to its
+weaving and decoration, sands to make the altars, etc. Then he brought
+to Tiyo two maidens, both of whom knew the snake-bite charm liquid,
+and instructed him that one was to be his wife and the other the wife
+of his brother, to whom he must convey her in safety. Then, finally,
+he gave to him the "tiponi," the sacred standard, and told him, "This
+is your mother. She must ever be protected and revered. In all your
+prayers and worship let her be at the head of your altar or your words
+will not reach Those Above."
+
+Tiyo now started on his return journey. When he reached the home of
+the Spider Woman, she bade him and the maidens rest while she wove a
+pannier-like basket, deep and narrow, with room to hold all three of
+them. When the basket was finished she saw them comfortably seated,
+told them not to leave the basket, and immediately disappeared through
+the hatch into the lower world. Tiyo and the maidens waited, until
+slowly a filament gently descended from the clouds, attached itself to
+the basket, and then carefully and safely drew Tiyo and the maidens to
+the upperworld. Tiyo gave the younger maiden to his brother, and then
+announced that in sixteen days he would celebrate the marriage feast.
+Then he and his betrothed retired to the Snake-Antelope kiva, while his
+brother and the other maiden retired to the Snake kiva. On the fifth
+day after the announcement the Snake people from the underworld came to
+the upperworld, went to the kivas, and ate corn pollen for food. Then
+they left the kivas and disappeared. But Tiyo and the maidens knew that
+they had only changed their appearance, for they were in the valley in
+the form of snakes and other reptiles. So he commanded his people to
+go into the valleys and capture them, bring them to the kivas and wash
+them and then dance with them. Four days were spent in catching them
+from the four world quarters; then, with solemn ceremony, they were
+washed, and, while the prayers were offered, the snakes listened to
+them, so that when, at the close of the dance, where they danced with
+their human brothers, they were taken back to the valley and released,
+they were able to return to the underworld and carry to the gods there
+the petitions that their human brothers had uttered upon the earth.
+
+This, in the main, is the snake legend. The catching of the snakes
+foreshadowed in the snake legend is faithfully carried out each year
+by the Snake men. After earnest prayer, each man is provided with a
+hoe, a snake whip, consisting of feathers tied to two sticks, a sack
+of sacred meal (corn-meal especially prayed and smoked over by the
+chief priest), and a small buckskin bag, and on the fourth day after
+the setting up of the Antelope altar they go out to the north for the
+purpose of catching the snakes. Familiarity from childhood with the
+haunts of the snakes, which are never molested, enables them to go
+almost directly to places where they may be found. As soon as a reptile
+is seen, prayers are offered, sacred meal sprinkled upon him, the snake
+whip gently stroked upon him, and then he is seized and placed in the
+bag. In the evening the priests return and deposit their snakes in a
+large earthenware olla provided for the occasion. I should have noted
+that before they go out their altar is erected. This varies in the
+different villages, the most complete and perfect altar being at Walpi.
+At Oraibi the altar consists of the two wooden images--the little war
+gods--named Pue-ue-kon-hoy-a and Pal-un-hoy-a; and in 1898 I succeeded,
+with considerable difficulty, in getting into the Snake kiva and making
+a fairly good photograph of these gods.
+
+[Illustration: LINE-UP OF SNAKE AND ANTELOPE PRIESTS, ANTELOPE
+DANCE, ORAIBI, 1902.]
+
+The catching of the snakes occupies four days, one day for each of the
+four world quarters.
+
+At near sunset of the eighth day a public dance of the Antelope priests
+takes place in the plaza, similar in many respects to the Snake Dance,
+except that corn stalks are carried by the priests instead of snakes.
+
+On the morning of the ninth day the race of the young men occurs.
+This is an exciting scene. Long before sunrise the Hopis, and as
+many visitors as have climbed the mesa heights, huddle together or
+sleepily sit watching a point far off in the desert. It is from that
+region--one of the springs--the racers are to come. Soon they are
+seen in the far-away distance as tiny specks, moving over the tawny
+sand, and scarcely distinguishable. One morning I stayed below at the
+spring on the western side of the mesa to watch them. The whole line of
+the mesa-top ruled an irregular but clearly defined line against the
+morning sky. The air was clear and pure, sweet and cool. From the Gap
+to the end of the mesa upon which Walpi stands crowds of spectators
+were silhouetted against the sky. The background, seen from my low
+angle of vision, was a pure blue; above, the sky was mottled with white
+clouds. On every projecting point which afforded a view the spectators
+stood, tiny figures taken from a child's Noah's Ark, chunky bodies,
+with a crowning ball of wood for head. But even at that distance and
+against the coming sunlight the brilliant colors of the dresses of the
+Indians, men and women, were revealed. Every note in the gorgeous gamut
+of color was played in fantastic and unrestrained melody. At Walpi the
+spectators crowded the house-tops, which there overlook the very edge
+of the mesa. The point was crowded. The morning light was just touching
+the cliffs of the west when the sound of the coming bells was heard.
+Jingle, jingle, jingle, they came, growing in sound at every step.
+There was movement among the spectators, each one craning his neck
+to see the strenuous efforts of the runners. Jingle, jingle, jingle,
+louder and louder, showing that the strides of these runners are great;
+they are making rapid bites at the distance that intervenes between
+them and the goal. Now they can be individually discerned. Their
+reddish-brown bodies, long black hair streaming behind, sunflowers
+crowning some, heaving chests, tremendous strides, swinging gait, make
+a fascinating picture. Now they crowd each other on the sandy trail. A
+spurt is being made, and one of the rear men passes to the front and
+becomes the leader. From the mesa heights the shouts and cheers denote
+that his success has been observed. Others crowd along. The spectators
+become excited and cheer on their favorites. Now the foot of the
+steep portion of the trail is reached. Surely this precipitous ascent
+will abate their ardor and slacken their speed. The steps are high,
+and it is a rise of several hundred feet to the mesa-top. The very
+difficulties seem to spur them on to greater effort. With bounds like
+those of deer or chamois, up they fly, two steps at a time. The pace
+and ascent are killing, but they are trained to it, having spent their
+lives running over these hot sands and climbing these trails. To them a
+"rush" up the mesa heights is a part of their religious training. The
+priests are now ready to receive them at the head of the trail. The
+first to arrive is the winner, and he is sprinkled with the sacred meal
+and water, and then he hurries on to the Antelope kiva, where the chief
+priest gives him bahos, sacred meal, and an amulet of great power.
+The other racers in the meantime have reached the summit, and I could
+see their running figures on the narrow neck of rock which connects
+Sichumavi with Walpi. They are going to deposit prayer offerings at an
+appointed shrine. On their arrival the race is done.
+
+On the arrival of the racers at the head of the trail at Mashonganavi,
+in 1901, I secured a photograph showing one of the priests shooting out
+a singular appliance which represents the lightning.
+
+But on the lower platform of the mesa another exciting scene is
+transpiring. A group of young maidens, with their mothers and sisters,
+await the coming of young men and boys, each of whom carries a corn
+stalk, a melon, or a sunflower. As soon as the youths arrive the
+maidens dart after them, and for a few minutes a good-natured but
+exciting and excitable scuffle goes on, in which the girls endeavor to
+seize from the boys the stalks, etc., they carry.
+
+On the noon of the ninth day the ceremony of washing the snakes takes
+place in the Snake kiva.
+
+It must not be forgotten that only the members of the fraternity
+engaged in the ceremonies are permitted to enter the kivas when the
+rites are being performed. Indeed, no other Hopi can be prevailed upon
+to approach anywhere near these kivas whilst the symbol which denotes
+that the ceremonies are being conducted is displayed.
+
+Indeed, he believes that his profaning foot will immediately produce
+the most awful effects upon his body. At one kiva he will swell up and
+"burst"; at another, a great horn will grow out from his forehead and
+he will die in horrible agonies. The first time I was permitted to see
+this ceremony at Walpi was while Kopeli was alive. Kopeli was a Hopi
+of great power and ability in a variety of ways, who had a broad way
+of looking at things, and was very friendly with the white men who
+came in the proper spirit to study the life of his people. I had been
+allowed to see all the earlier of the secret kiva ceremonies, but when
+the day arrived on which the snakes were to be washed in the kiva,
+Kopeli was especially concerned on my behalf. He said: "So far 'Those
+Above' have not found any fault, and you have not been harmed in the
+kiva; but to-day we wash the snakes. You will surely be in danger if
+you gaze upon the 'elder brothers.'" Placing my arm around his lithe
+body, I gave Kopeli an unexpected dig in the stomach. Then I said,
+quite solemnly: "Kopeli, your stomach is a Hopi one; you swell up and
+bust easy. But feel of me"--and, taking his thumb, I gave myself a
+"dig" with it _upon a solid pocketbook_ which I carried in my vest
+pocket. "Do you feel that?" I asked. "Yes," he replied. "And you sabe
+white man's steam-engine, Kopeli, down on the railroad?" "Yes! I sabe."
+"Well," said I, "that steam-engine is made of boiler-iron, and _I am
+all same boiler-iron inside_. I no bust!"
+
+[Illustration: THE SNAKE DANCE AT ORAIBI, 1902.]
+
+With a merry twinkle in his eye, that showed he appreciated the joke,
+he said, "Mabbe so! You no bust; you stay!" And I stayed.
+
+This washing ceremony is a purely ceremonial observance. The priests
+have ceremonially washed themselves, but their snake brothers are
+unable to do this, hence they must have it done for them.
+
+In the underground kiva, hewn out of the solid rock--a place some
+sixteen feet square--squat or sit the thirty-four or five priests.
+I was allowed to take my place right among them and to join in the
+singing. When all was ready the chief priest reverently uttered prayer,
+followed by another priest, who, after prayer, started the singing.
+Three or four of the older priests were seated around a large bowl full
+of water brought from some sacred spring many, many miles away. This
+water was blessed by smoking and breathing upon it and presenting it
+successively to the powers of the six world points, north, west, south,
+east, up and down.
+
+At a given signal two men thrust their hands into the snake-containing
+ollas, and drew therefrom one or two writhing, wriggling reptiles.
+These they handed to the priests of the sacred water. All this time
+the singing, accompanied by the shaking of the rattles, continued. As
+the snakes were dipped again and again into the water, the force of
+the singing increased until it was a tornado of sound. Suddenly the
+priests who were washing the snakes withdrew them from the water and
+threw them over the heads of the sitting priests upon the sand of the
+sacred altar at the other end of the room. Simultaneously with the
+throwing half of the singing priests ceased their song and burst out
+into a blood-curdling yell, "Ow! Ow! Ow! Ow! Ow! Ow!" which is the Hopi
+war-cry.
+
+Then, in a moment, all was quiet, more snakes were brought and washed,
+the singing and rattling beginning at a pianissimo and gradually
+increasing to a quadruple forte, when again the snakes were thrown upon
+the altar, with the shrieking voices yelling "Ow! Ow!" in a piercing
+falsetto, as before. The effect was simply horrifying. The dimly
+lighted kiva, the solemn, monotonous hum of the priests, the splashing
+of the wriggling reptiles in the water, the serious and earnest
+countenances of the participants, the throwing of the snakes, and the
+wild shrieks fairly raised one's hair, made the heart stand still,
+stopped the action of the brain, sent cold chills down one's spinal
+column, and made goose-flesh of the whole of the surface of one's body.
+
+And this continued until fifty, one hundred, and even as many as one
+hundred and fifty snakes were thus washed and thrown upon the altar.
+It was the duty of two men to keep the snakes upon the altar, but on a
+small area less than four feet square it can well be imagined the task
+was no easy or enviable one. Indeed, many of the snakes escaped and
+crawled over our feet and legs.
+
+As soon as all the snakes were washed, all the priests retired except
+those whose duty it was to guard the snakes. Then it was that I dared
+to risk taking off the cap from my lens, pointing it at the almost
+quiescent mass of snakes, and trust to good luck for the result. On
+another page is the fruition of my faith, in the first photograph ever
+made of the snakes of a Hopi kiva after the ceremony of washing.
+
+And now the sunset hour draws near. This is to witness the close of the
+nine days' ceremony. It is to be public, for the Snake Dance itself
+is looked upon by all the people. Long before the hour the house-tops
+are lined with Hopis, Navahoes, Paiutis, cow-boys, miners, Mormons,
+preachers, scientists, and military men from Fort Wingate and other
+Western posts. Here is a distinguished German savant, and there a
+representative of the leading scientific society of France. Yonder is
+Dr. Jesse Walter Fewkes, the eminent specialist of the United States
+Bureau of Ethnology and the foremost authority of the world on the
+Snake Dance, while elbowing him and pumping him on every occasion is
+the inquisitive representative of one of America's leading journals.
+
+See yonder group of interesting maidens. Some of them are "copper
+Cleopatras" indeed, and would be accounted good-looking anywhere. Here
+is a group of laughing, frolicking youngsters of both sexes, half of
+them stark naked, and, except for the dirt which freely allies itself
+to them, perfect little "fried cupids," as they have not inaptly been
+described. Now, working his way through the crowd comes a United States
+Congressman, and yonder is the president of a railroad.
+
+Suddenly a murmur of approval goes up on every hand. The chief priest
+of the Antelopes has come out of the kiva, and he is immediately
+followed by all the others; and, as soon as the line is formed, with
+reverent mien and stately step, they march to the dance plaza. Here
+has been erected a cottonwood bower called the "kisi," in the base of
+which ollas have been placed containing the snakes. In front of this
+kisi is a hole covered by a plank. This hole represents the entrance to
+the underworld, and now the chief priest advances toward it, sprinkles
+a pinch of sacred meal over it, then vigorously stamps upon it, and
+marches on. The whole line do likewise. Four times the priests circle
+before the kisi, moving always from right to left, and stamping upon
+the meal-sprinkled board as they come to it. This is to awaken the
+attention of the gods of the underworld to the fact that the dance is
+about to begin.
+
+Now the Antelope priests line up either alongside or in front of the
+kisi--there being slight and unimportant variations in this and other
+regards at the different villages--all the while keeping up a solemn
+and monotonous humming song or prayer, while they await the coming of
+the Snake priests.
+
+At length, with stately stride and rapid movement, the Snake men come,
+led by their chief. They go through the same ceremonies of sprinkling,
+stamping, and circling that the Antelope priests did, and then line up,
+facing the kisi.
+
+The two lines now for several minutes sing, rattle, sway their bodies
+to and fro and back and forth in a most impressive and interesting
+manner, until, at a given signal, the Snake priests break up their
+line and divide into groups of three. The first group advances to
+the kisi. The first man of the group kneels down and receives from
+the warrior priest, who has entered the kisi, a writhing, wriggling,
+and, perhaps, dangerous reptile. Without a moment's hesitation the
+priest breathes upon it, puts it between his teeth, rises, and upon
+his companion's placing one arm around his shoulders, the two begin to
+amble and prance along, followed by the third member of their group,
+around the prescribed circuit. With a peculiar swaying of body, a
+rapid and jerky lifting high of one leg, then quickly dropping it
+and raising the other, the "carrier" and his "hugger" proceed about
+three-fourths of the circuit, when the carrier drops the snake from
+his mouth, and passes on to take his place to again visit the kisi,
+obtain another snake, and repeat the performance. But now comes in
+the duty of the "gatherer," the third man of the group. As soon as
+the snake falls to the ground, it naturally desires to escape. With a
+pinch of sacred meal in his fingers and his snake whip in his hand, the
+gatherer rapidly advances, scatters the meal over the snake, stoops,
+and like a flash has him in his hands. Sometimes, however, a vicious
+rattlesnake, resenting the rough treatment, coils ready to strike. Now
+watch the dexterous handling by a Hopi of a venomous creature aroused
+to anger. With a "dab" of meal, the snake whip is brought into play,
+and the tickling feathers gently touch the angry reptile. As soon as he
+feels them, he uncoils and seeks to escape. Now is the time! Quicker
+than the eye can follow, the expert "gatherer" seizes the escaping
+creature, and that excitement is ended, only to allow the visitor to
+witness a similar scene going on elsewhere with other participants.
+In the meantime all the snake carriers have received their snakes and
+are perambulating around as did the first one, so that, until all
+the snakes are brought into use, it is an endless chain, composed of
+"carrier," snake, "hugger," and "gatherer." Now and again a snake
+glides away toward the group of spectators, and there is a frantic dash
+to get away. But the gatherers never fail to stop and capture their
+particular reptile. As the dance continues, the gatherers have more
+than their hands full, so, to ease themselves, they hand over their
+excited and wriggling victims to the Antelope priests, who, during the
+whole of this part of the ceremony, remain in line, solemnly chanting.
+
+[Illustration: THE SNAKES IN THE KIVA AT MASHONGANAVI, AFTER THE
+CEREMONY OF WASHING.]
+
+At last all the snakes have been brought from the kisi. The chief
+priest steps forth, describes a circle of sacred meal upon the ground,
+and, at a given signal, all the priests, Snake and Antelope alike,
+rush up to it, and throw the snakes they have in hands or mouths into
+the circle, at the same time spitting upon them. The whole of the Hopi
+spectators, also, no matter where they may be, reverently spit toward
+this circle where now one may see through the surrounding group of
+priests the writhing, wriggling, hissing, rattling mass of revolting
+reptiles. Never before on earth, except here, was such a hideous sight
+witnessed. But one's horror is kept in abeyance for a while as is heard
+the prayer of the chief priest and we see him sprinkle the mass with
+sacred meal, while the asperger does the same thing from the sacred
+water bowl.
+
+Then another signal is given! Curious spectator, carried away by your
+interest, beware! Look out! In a moment, the Snake priests dart down,
+"grab" at the pile of intertwined snakes, get all they can in each
+hand, and then, regardless of your dread, thrust the snakes into the
+faces of all who stand in their way, and like pursued deer dart down
+the steep and precipitous trails into the appointed places of the
+valley beneath. Here let us watch them from the edge of the mesa.
+Reverently depositing them, they kneel and pray over them and then
+return to the mesa as hastily as they descended, divesting themselves
+of their dance paraphernalia as they return.
+
+Now occurs one of the strangest portions of the whole ceremony.
+The Antelope priests have already returned, with due decorum, to
+their kiva. One by one the Snake men arrive at theirs, sweating and
+breathless from their run up the steep trails. When all have returned,
+they step to the top of their kiva, or, as at Walpi, to the western
+edge of the mesa, and there drink a large quantity of an emetic that
+has been especially prepared for the purpose. Then, O ye gods! gaze
+on if ye dare! The whole of them may be seen bending over, solemnly
+and in most dignified manner, puking forth the horrible decoction they
+have just poured down. This is a ceremony of internal purification
+corresponding to the ceremonial washing of themselves and the snakes
+before described. This astounding spectacle ends as the priests
+disappear into their kiva, where they restore their stomachs to a more
+normal condition by feasting on the piki, pikami, and other delicacies
+the women now bring to them in great quantities. Then for two days
+frolic and feasting are indulged in, and the Snake Dance in that
+village at least is now over, to be repeated two years hence.
+
+What is the significance, the real meaning of the Snake Dance? It is
+not, as is generally supposed, an act of snake worship. Here I can do
+no more than give the barest suggestion as to what modern science has
+concluded. It is mainly a prayer for rain in which acts of sun worship
+are introduced. The propitiation of the Spider Woman at her shrine
+by the offerings of prayers and bahos by the chief Antelope priest
+demonstrates a desire for rain. She is asked to weave the clouds, for
+without them no rain can descend. The lightning symbol of the Antelope
+priests; the shaking of their rattles, which sounds like the falling
+rain; the use of the whizzer to produce the sounds of the coming
+storm,--these and other similar things show the intimate association of
+the dance with rain and its making.
+
+Allied to rain are the fructifying processes of the earth; and as
+corn is their chief article of food, and its germination, growth, and
+maturity depend upon the rainfall, the use of corn-meal and prayers for
+the growth of corn have come to have an important place in the ceremony.
+
+The use of the snakes is for a double purpose. In celebrating this
+ceremony it is the desire of the Snake clan to reproduce the original
+conditions of its performance as near as possible, in order to gain
+all the efficacy they desire for their petitions. In the original
+performance the prayers of the Snake Mother were the potent ones. Hence
+the snakes must now be introduced to make potent prayers.
+
+The other idea is that the snakes act as intermediaries to convey to
+the Snake Mother in the underworld the prayers for rain and corn growth
+that her children on the earth have uttered.
+
+In considering the ceremony of the public dance certain questions
+naturally arise. Are the Hopis ever bitten by the venomous snakes,
+and, if so, what are the consequences? And what is the secret of their
+power in handling these dangerous reptiles with such startling freedom?
+
+[Illustration: AFTER TAKING THE EMETIC. HOPI SNAKE DANCE AT WALPI.]
+
+There are times when the priests are bitten, but, as was suggested
+in the snake legend, they have a snake venom charm liquid. This is
+prepared by the chief woman of the Snake clan, and she and the Snake
+priest alone are supposed to know the secret of its composition. It may
+be that ere long this secret will be given to the world by a gentleman
+who is largely in the confidence of the Hopis, but, as yet, it is
+practically unknown. That it is an antidote there can be no question. I
+have seen men seriously bitten by rattlesnakes, and in each case, after
+the use of the antidote, the wounded priests suffered but slightly.
+
+As to the "why" of the handling of the snakes. The "fact" it is easy
+to state; but when one enters the realm of theory to explain the "why"
+of the fact, he places himself as a target for others to shoot at. My
+theory, however, is that a fear within yourself arouses a corresponding
+fear within the reptile. As soon as he feels fear he prepares to use
+the weapons of offence and defence with which nature has provided him.
+
+If, on the other hand, you feel no fear, and, in touching the creature,
+_do not hurt him so as to arouse his fear_, he may be handled with
+impunity.
+
+Be this as it may, the fact remains--for I have examined the snakes
+before, during, and after the ceremony--that dangerous and untampered
+with rattlesnakes are used by the Hopis in this, their prayer to "Those
+Above" for rain.
+
+
+
+
+CHAPTER VIII
+
+THE NAVAHO AND HIS HISTORY
+
+
+Misunderstood, maligned, abused, despised, the Navaho has never stood
+high in the estimation of those whites who did not know him. Yet he is
+industrious, moral, honest, trustworthy, fairly truthful, religious,
+and good to his wife and children. Not a weak list of virtues, even
+though one has to detract from it by accusing him of ingratitude.
+There are noble exceptions, of course, to this charge, but from what I
+know and have seen, I am inclined to believe that many, if not most,
+Navahoes have no sense of moral responsibility for favors and benefits
+received.
+
+Though, perhaps, not as interesting to study as the Hopis, there is
+still a wonderful field open for the student who is willing to go
+and live with the Navaho, learn his language, gain his confidence,
+participate in all his ceremonies, and enter into his social and
+domestic life.
+
+No one has done this as much as Dr. Washington Matthews, whose "Navaho
+Legends" is a revelation to those people who have hitherto held the
+general ideas (propagated, too, by a scientific observer) so prevalent
+about this long-suffering people.
+
+That the Navaho was reserved with the white man in the early days
+of American occupancy there can be no doubt, and the difficulty
+experienced in penetrating that reserve is well exemplified by
+reference to the letter of Dr. Joseph Letherman, who lived for three
+years among the tribe at Fort Defiance. Aided by Major Kendrick, who
+had long commanded at this post, he wrote a letter which appears in the
+Smithsonian Report for 1855. In this he says, among many good things:
+"Nothing can be learned of the origin of these people from themselves.
+At one time they say they came out of the ground; and at another, that
+they know nothing whatever of their origin; the latter, no doubt, being
+the truth." Again: "Of their religion little or nothing is known, as,
+indeed, all inquiries tend to show that they have none; and even have
+not, we are informed, any word to express the idea of a Supreme Being.
+We have not been able to learn that any observances of a religious
+character exist among them; and the general impression of those who
+have the means of knowing them is, that, in this respect, they are
+steeped in the deepest degradation." Once more: "They have frequent
+gatherings for dancing." And a little further on: "Their singing is but
+a succession of grunts, and is anything but agreeable."
+
+One has but to read what Dr. Matthews has written and gathered from
+the Navahoes to see how misleading and erroneous the conclusions of
+Dr. Letherman were. To quote: "He [Dr. Matthews] had not been many
+weeks in New Mexico when he discovered that the dances to which the
+doctor refers were religious ceremonials, and later he found that these
+ceremonials might vie in allegory, symbolism, and intricacy of ritual
+with the ceremonies of any people, ancient or modern. He found, ere
+long, that these heathens, pronounced godless and legendless, possessed
+lengthy myths and traditions--so numerous that one can never hope to
+collect them all, a pantheon as well stocked with gods and heroes as
+that of the ancient Greeks, and prayers which, for length and vain
+repetition, might put a Pharisee to blush."
+
+Wonderful songs also were found, full of poetic imagery, and suitable
+for every conceivable occasion, songs that have been handed down for
+generations. Of the sacred songs Dr. Matthews makes the astounding
+statement that, "sometimes, pertaining to a single rite, there are two
+hundred songs or more which may not be sung at other rites." Further:
+"The songs must be known to the priest of the rite and his assistants
+in a most exact manner, for an error made in singing a song may be
+fatal to the efficacy of a ceremony. In no case is an important mistake
+tolerated, and in some cases the error of a single syllable works an
+irreparable injury."
+
+Popular conceptions of the Navaho are very crude and inaccurate. They
+are largely the result of two "floods of information" which deluged the
+country at two epochs in their history, and neither of them had much
+truth in the flood. The first of these epochs was at the discovery of
+the important cliff dwellings located on their reservation,--those of
+the Tsegi Canyon (the so-called Canyon de Chelly), Monument Canyon,
+Chaco Canyon, etc. Writers who visited the region wrote the most wild
+and outrageously conceived nonsense about this people and the dwellings
+they were supposed to look upon with superstitious veneration. Then
+later, a lot of unscrupulous whites, fired with similar zeal to that
+which led the old conquistadors across the deserts of northern Mexico
+and through the inhospitable wilds of Arizona and New Mexico,--the
+zeal for gold or silver,--which was doubtless fed by the fact that
+the Navahoes did possess thousands of dollars' worth of silver
+ornaments, started out to prospect the interior recesses of the Navaho
+reservation. Knowing by painful experience what this meant,--for
+their "white brothers" had stolen their springs and arable land from
+them on the Moenkopi, on the Little Colorado, at Willow Spring, and a
+score of other places,--the warlike and courageous Navahoes resented
+the presence of these men. They begged them to retire, and when the
+white men refused, fought and whipped them. This naturally excited
+the cupidity of the silver hunters more than ever. "Why should the
+blanked Indians fight if not to protect their silver mines?"--this was
+the kind of question asked, and the natural and legitimate resentment
+of the Navahoes was described all over the country as "another Indian
+uprising," and led to the second "flood of knowledge," which the
+newspapers always have forthcoming when public interest and curiosity
+are aroused.
+
+[Illustration: NAVAHO SILVER NECKLACE AND BELT.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI PRAYER STICKS OR PAHOS.
+
+_In the collection of George Wharton James._]
+
+Hence the truth often comes as a wet blanket to the preconceived
+notions of those who have drank deep from these earlier streams of
+information!
+
+Science and legend both agree in giving to the Navaho a mixed origin.
+His is not a pure-blooded race. Their myths or legends refer to many
+assimilations of other people, strangers from the North, South, East,
+West, and everywhere, all of whom were welcomed and made an integral
+part of the nation. Hence there is no such thing as a distinctly Navaho
+type, or, as Hrdlicka puts it, "they show considerable difference in
+color and measurement, and cannot be considered a radically homogeneous
+people, but their mixture is not recent." This latter statement is
+doubtless true, as they would probably become more clannish as their
+nation grew in numbers and power.
+
+Dr. Matthews gives the stories of the origin of several of the gentes.
+One story which he does not relate was told to me at Tohatchi, and
+serves to illustrate how a migration from the Northwest is transformed
+into a supernatural occurrence. Though told to me of the Navahoes as a
+whole, there can be no doubt that it applies only to a single gens. The
+story was in regard to Winged Rock, commonly called by the whites "Ship
+Rock," and about which I had been seeking information.
+
+This rock is situated in the Navaho reservation, about one hundred
+miles northwest of Tohatchi, and some fifteen or twenty miles from
+Carrizo Mountain. It is difficult of access, and my informant assured
+me that even though an army of white men should reach its base they
+could never scale its steep sides and reach its top. All the Navaho
+tribe reverence it sincerely and all watch and guard it jealously. He
+would indeed be a brave white man who would dare the anger of these
+warlike and brave natives if they forbade his approach and would
+attempt to scale this sacred Winged Rock.
+
+This was the legend: "Many, many years ago, when this country was young
+and the sun cast only small shadows, my people came across the narrow
+sea far away near the setting sun in the north and landed on the shores
+of this country. The people where they landed were exceedingly angry
+at them, and whenever they could they fell upon them and slew them. My
+people did not want to go to war, but this inhospitable reception made
+them angry, so they put themselves in war array and fell upon their
+foes. But there were few only of my people, and their enemies were so
+many that it was not long before they were in sad straits. Indeed, they
+would soon have been entirely destroyed had not help come. In their
+distress they called on Those Above, and soon a messenger from the sky
+came to my people and said: 'See you yonder stone mountain? Flee to it.
+It will be your salvation. Climb up its steep, strong, rugged sides
+and it will carry you toward the land of the South sea, nearer to the
+rising sun, and there your home shall be.'
+
+"My people were only too glad to obey the message. They hastened
+towards the mountain. Some who were weak were enabled to fly towards it
+like birds, and they clung to its steep sides and clambered to its top.
+
+"Then when they were all safe on its huge bulk, the monster rock was
+taken by Those Above, and it arose and floated across the rivers and
+plains and mountains and lakes and canyons. Several days and nights it
+floated, and my people gazed with wonder upon the strange and wonderful
+countries through which they travelled. Sometimes they thought they
+would like to stay in this place or in that, but the wisdom of Those
+Above said No! and the rock floated on. Oh! it was a glorious sail.
+Never before or since has any people been so blessed and favored by the
+People of the Shadows Above.
+
+"Finally the Winged Rock crossed the great deep canyon of the Colorado
+River, and my people were afraid of its vast depths. Then the rock
+gently settled down to the earth, where it is now found, and our home
+was reached. It did not seem to be a very beautiful land, but it was
+given to us by Those Above, and my people soon became content. We were
+shown the springs and the watercourses, and we found the mountains
+covered with trees, and the rivers and creeks. So that when any one
+speaks of our leaving our country we are afraid and we cry: 'No, why
+should we leave this land given to us, and which we love? Yonder is the
+rock on which we came, and never until that rock floats away with us
+shall we leave the land that we love so well!'
+
+"As soon as we were settled here, Those Above gave us some great
+shamans, and one of them told us that we must always do right, for the
+sun, when it rises, would watch our every action all throughout the
+day, and when he went away at night it was to tell Those Above all our
+evil actions, for which we should be punished."
+
+While the Apaches and Navahoes are of the same stock, there have
+always been marked differences between them so long as they have been
+under the observation of the white men. When the Spaniards entered
+the country, the Navahoes were more distinctly an agricultural people
+than the Apaches. They had large patches of land under cultivation,
+kept their crops and lived in houses underground. Cultivated lands
+necessitated settled residences, and after the Spaniards introduced
+sheep, it was not long before the Navahoes were extensive sheep
+raisers. It would not be any wiser or more profitable to enter into an
+inquiry as to the methods by which these flocks were acquired than it
+would be to ascertain the history of many of the landed possessions
+of European nobilities. With the Navaho, possession was the only law
+he cared anything for. "To have and to hold" was his motto; and once
+"having," he held pretty securely. Hence the sheep possessions of the
+neighboring pueblo Indians were held by exceedingly precarious tenure.
+
+[Illustration: AN AGED NAVAHO, LOOKING OVER THE PAINTED DESERT.]
+
+[Illustration: AN OLD HOPI AT ORAIBI.]
+
+And here we have, I believe, one of the additional sources of enmity
+between the Navaho and the Spaniard. As their wards, the Spanish were
+in duty bound to care for and protect the Pueblos. Thus Navaho and
+Spaniard were ever at war, and when the Mexican came in the Spaniard's
+stead the battle still continued on the same lines and with the same
+ferocity.
+
+It was on the 22d of January in 1849 that Lieut. J. H. Simpson,
+afterwards General, started on that interesting trip of his through the
+Navaho country, which has forever connected his name with these nomads.
+He was not in command of the expedition, its head being Col. John M.
+Washington, who was military and civil governor of New Mexico at the
+time. The object of the expedition was to coerce the Navahoes into a
+compliance with a treaty which they had made with the United States,
+two years previously, and to extend the provisions of the treaty.
+
+When they reached the Chaco Canyon trouble ripened between the soldiers
+and the Navahoes, and the latter were fired upon, with the result that
+seven were killed, including Narbona, their great warrior and chief.
+
+This was but one of many such attacks upon the whites. Then as now,
+only far more so, the Navahoes resented the intrusion of white people
+in their territory; and having gained fire-arms, they used them to
+deadly purpose upon those who slighted their will.
+
+There is no doubt that the Navahoes were a source of great terror
+to the Mexicans who first settled in and near their territory. Even
+after the United States became their guardians at the acquisition of
+New Mexico in 1847, they were very hostile, murders, robberies, and
+depredations of every kind being quite common. In 1855, Dr. Letherman
+reported that "the nation, as a nation, is fully imbued with the idea
+that it is all powerful, which, no doubt, has arisen from the fact of
+its having been for years a terror and a dread to the inhabitants of
+New Mexico." But that these depredations were not perpetrated upon the
+whites alone is evident from the fact that one of the richest men of
+the Navahoes himself applied to Major Kendrick, then the commanding
+officer of Fort Defiance, N. Mex., to protect his cattle, as he could
+not otherwise prevent his own people from stealing them.
+
+The insolence from years of this kind of free life needed forceful
+check, but it was not until 1862 that the unbearable conduct of the
+Navahoes brought upon themselves this long-needed chastisement.
+
+According to governmental reports, the Indians of New Mexico (among
+whom were the Navahoes and Mescalero Apaches) caused losses between
+1860 and 1863 to the people of that territory of "not less than 500,000
+sheep, and 5,000 horses, mules, and cattle. Over 200 lives have been
+also sacrificed of citizens, soldiers, and shepherds." It was also
+stated in 1863 "that the military establishment of this territory
+[New Mexico, which then included Arizona], since its acquisition, has
+cost not less than $3,000,000 annually, independent of land-warrant
+bounties." And while this was for a conquered country, the whole
+expenditure was for the chastisement of hostile Indians, every tribe of
+which in turn came in for its share of the fighting.
+
+It was openly advocated about this time that the policy of
+extermination was the only one that could be followed, and this must
+be brought about either by actual warfare, or by driving the hostiles
+into the mountains and there starving them to death.
+
+Brig.-Gen. J. H. Carleton, who was in control of the department of New
+Mexico, determined upon a thorough and complete change in our treatment
+of this haughty and proud people. They had made six treaties at
+different times with officers of our Government and had violated them
+before they could be ratified at Washington. He strongly counselled
+drastic measures in a letter which is historically of sufficient
+interest to justify a large quotation from it:--
+
+ "At the Bosque Redondo there is arable land enough for all the Indians
+ of this family [the Navahoes and Apaches have descended from the same
+ stock and speak the same language], and I would respectfully recommend
+ that now the war be vigorously prosecuted against the Navahoes; that
+ the only peace that can ever be made with them must rest on the basis
+ that they move on to these lands, and, like the Pueblos, become
+ an agricultural people, and cease to be nomads. This should be a
+ _sine qua non_; as soon as the snows of winter admonish them of the
+ sufferings to which their families will be exposed, I have great hopes
+ of getting most of the tribe. The knowledge of the perfidy of these
+ Navahoes, gained after two centuries of experience, is such as to lead
+ us to put no faith in their promises. They have no government to make
+ treaties; they are a patriarchal people. One set of families may make
+ promises, but the other set will not heed them. They understand the
+ direct application of force as a law; if its application be removed,
+ that moment they become lawless. This has been tried over and over
+ again, and at great expense. The purpose now is, never to relax the
+ application of force with a people that can no more be trusted than
+ the wolves that run through the mountains. To collect them together,
+ little by little, on to a reservation, away from the haunts and hills
+ and hiding-places of their country; there be kind to them; there teach
+ their children how to read and write; teach them the arts of peace,
+ teach them the truths of Christianity. Soon they will acquire new
+ habits, new ideas, and new modes of life; and the old Indians will
+ die off, and carry with them all latent longings for murdering and
+ robbing. The young ones will take their places without these longings,
+ and thus, little by little, they will become a happy and contented
+ people; and Navaho wars will be remembered only as something that
+ belong entirely to the past. Even until they can raise enough to be
+ self-sustaining, _you can feed them cheaper than fight them_....
+
+ "I know these ideas are practical and humane--are just to the
+ suffering people, as well as to the aggressive, perfidious, butchering
+ Navahoes. If I can have one more _full_ regiment of cavalry, and
+ authority to raise one independent company in each county of the
+ Territory, they can soon be carried to a final result."
+
+In 1863 General Carleton's suggestions in the main were approved by the
+Indian Department and he proceeded to carry out his plan.
+
+Col. Kit Carson, the noted scout, with an adequate force was sent
+out to humble and punish the Navahoes. It was wise that such a just,
+humane, and wise Indian fighter was sent to do this work. His knowledge
+of their characters stood him in good purpose, and in a very short
+time over seven thousand prisoners were taken. Later this number was
+increased, until they amounted to about ten or eleven thousand.
+
+At the same time the Apaches were being cornered, and a number of them
+were removed to Fort Stanton, on the Peeos River, far enough down into
+the open country to prevent easy escape to the mountains. Part of
+this settlement was the Bosque Redondo, and General Carleton's plan
+contemplated the settlement of both Apaches and Navahoes here.
+
+[Illustration: HOPI CEREMONIAL HEAD-DRESSES.
+
+_In the collection of George Wharton James._]
+
+[Illustration: HOPI BAHOS AND DANCE RATTLES.
+
+_In the collection of George Wharton James._]
+
+Compelled by a superior force, the now humbled Navahoes were herded
+together like sheep and in 1863 were removed to the chosen place.
+It was soon found, however, that this was an inhospitable region,
+altogether unfitted to be the home of so large a population. The water
+was alkaline, and the soil not of a nature suitable to the raising of
+corn. There was practically no fuel, and the Navahoes had to dig up
+mesquite roots and carry them on their backs twelve miles for this
+purpose. In two or three years more than one-fourth of their number
+died and the remainder grew more and more dissatisfied with the
+location.
+
+In 1867, however, Manuelito and Barboncita, two of the war chiefs, came
+into the reservation, both of them having surrendered to the commandant
+at Fort Wingate. The former had refused to come into the reservation in
+1863, and the latter ran away from it, with his band of warriors, in
+1864. These two bands added 780 more of men, women, and children to the
+population, which, in June, 1867, was reported to be 7,300.
+
+This whole Bosque Redondo was a disgraceful business, on a line with so
+much of the wretched and abominable treatment the Indians have received
+at our hands. Think of placing ten thousand Indians upon a reservation
+where there was no water but black, brackish stuff not fit for cattle,
+no fuel, and no soil for cultivation of the chief article of their
+diet. Deprived of food, water, and fuel, what would white men be? No
+wonder the Navahoes rebelled and were kept in order only by brute force.
+
+At length those in authority saw the iniquity of the proceeding and the
+order was given to return them to their reservation. This was done,
+but with a loss by death, mainly through preventable causes, of over
+three thousand souls.
+
+Since this time they have been industrious and progressive. The Bosque
+lesson, though severe, was needed, and it proved salutary. One can
+travel with perfect safety unarmed across the Navaho reservation, as I
+have done several times; and a lady friend, unarmed, and unaccompanied
+by any other escort than a Navaho, has travelled hundreds of miles in
+perfect safety among the Navahoes in all parts of their reservation.[3]
+
+[3] Since writing the above, however, a sad event has transpired which
+leads me to modify my statement. A young lady missionary, riding alone,
+was criminally assaulted by a Navaho, and almost brought to death's
+door. When I heard of it Navahoes were hunting for the culprit. It is
+to be hoped he will be found and severely punished.
+
+In September, 1870, a number of dissatisfied Utes visited the Navahoes
+at the so-called "Navaho Church," which can be seen on the right on the
+line of the Santa Fe Railway, going to California. All the principal
+chiefs of the tribe were present and the causes of dissatisfaction
+against the whites were fully discussed. The powwow was an important
+one, and lasted several days, but the chief purpose of the Utes--to
+incite the Navahoes to warfare against the whites--was not successful.
+The crafty Utes, with stirring eloquence, said they had heard the white
+men saying they were going to take possession of the whole country,
+and that when they did they would kill off all the chief men of the
+Navahoes. "See how they have stolen in upon your territory and taken
+the springs and land that you have had all the time up till now! They
+have taken the water and land at Wingate and at Defiance, and soon
+they will take all you have, and you and your children will perish
+because you have no water, no grass for your horses and sheep, and no
+corn for food. Join in with us and drive these hated people away. Get
+all the guns and ammunition you can, and prepare many new bows and
+arrows. Let us sing the war songs together, and go on the war-path
+and hunt down and kill the whites as the Pueblos hunt down and kill
+rabbits. Then we will be friends. You will have your country to
+yourselves, and Those Above will make of you a great nation. We shall
+have our country and we shall become great. Now we are dwindling down;
+we are melting away as the snows on the hillside. United against the
+whites we shall both become stronger, and grow like the well-watered
+corn."
+
+The Navahoes refused to give answer until they had consulted among
+themselves, and then one of their chiefs reported their decision as
+follows: "We have heard what our Ute brothers have said. If our white
+brothers want to kill us they can do so. They have had plenty of
+chances and we are yet alive. All of our people who have been slain
+have been those who have gone on the war-path against them in the past.
+We do not wish to die, so we will not go on the war-path. We will stay
+at home. We have food. The whites treat us well. If our Ute brothers
+must fight we will not interfere, but we ourselves do not wish to
+fight."
+
+The result was that the Ute bands returned to their homes without any
+specific act of warfare at that time.
+
+
+
+
+CHAPTER IX
+
+THE NAVAHO AT HOME
+
+
+The Navaho reservation, embracing nearly four million acres, or eleven
+thousand square miles, was established by treaty with the Navahoes of
+June 1, 1868, and has been modified or enlarged by subsequent executive
+orders of October 29, 1878, January 6, 1880, May 17, 1884, April 24,
+1886, November 19, 1892, and January 6, 1900. The major portion is
+in Arizona, but about six hundred and fifty square miles are in New
+Mexico. Its average elevation is about six thousand feet, though near
+the Colorado River it is often but four thousand. The highest peak
+is about in the centre of the present reservation, in the Tunicha
+Mountains, and is upwards of nine thousand five hundred feet high.
+
+The Tunicha range is covered with glorious and majestic pines, and
+all along its flanks are wide plateaus through which gloomy and
+massive canyons convey the storm waters from the heights above into
+the plains below. Its close proximity to the Grand Canyon suggests
+what its general appearance might be. Drained deep down by the canyons
+and gorges tributary to this great vampire canyon, it is seamed and
+scarred by the dashing down of many waters. Its rocks are cut up into
+a thousand fantastic forms and shapes, which look over sterile valleys
+full of sand. These valleys are numberless, and one of them, the
+I-chi-ni-li,--commonly called the Chin-lee,--stretches from the south
+to beyond the San Juan River on the north, to the west of the Tunicha
+range.
+
+The ancient boundaries of the land, long prior to the advent of the
+Spaniard, were four majestic mountains, which now approximately
+determine the reserve. On the east is Pelado Peak; on the south, Mt.
+San Mateo (commonly called Mt. Taylor); on the west, the San Francisco
+range; and on the north, the San Juan Mountains. Each of these is over
+eleven thousand feet in height. Hence it will be seen that there is a
+vast range of altitude, yet it is questionable whether anywhere else
+in the world so large a population inhabits so barren and inhospitable
+a country. On the lower levels it is mainly desert, with scant pasture
+here and there; on the higher mesas or plateaus there are many
+junipers, pinions, and red cedars.
+
+It is a difficult matter to determine the population of the Navahoes.
+While they were in captivity the official count was seven thousand
+three hundred, but desertions were frequent, and at one time about
+seven hundred of the renegades came in and surrendered, and it is well
+known that many never were captured or surrendered.
+
+In 1869 the government distributed thirty thousand sheep and two
+thousand goats to them, and a count was ordered. This was a most
+favorable time to make it, as besides the sheep and goats, two years'
+annuities were given out, and rations distributed every four days. The
+total summed up some nine thousand.
+
+In 1890 the official census reported 17,204, but Cosmos Mendeleff,
+writing in 1895-96, says the tribe numbers only "over 12,000 souls."
+It scarcely seems possible, if the count in 1869 was anything near
+accurate that the population could have increased to 17,204 in 1890.
+Still it must be remembered that, though not prolific, the Navaho is
+a good breeder. He is healthy, vigorous, robust, and strong, and his
+wife (or wives, for he is a polygamist) equally so. Living an out-door
+life, inured to hardships, generally possessed of plenty to eat, of
+coarse, rough, hearty, but nutritious food, engaged in occupations and
+indulging in sports that cultivate their athletic powers, free from the
+consumptive and scrofulous tendencies of most reservation Indians, they
+are well fitted to be the progenitors of healthy children.
+
+Though polygamists, they are moral and chaste. In their legends they
+have always regarded marital unfaithfulness as a prolific source of
+sorrow and punishment. In their Origin Legend this sin led to their
+banishment from the first world, and again from the second, and also
+from the third, the wronged chief execrating them as follows: "For such
+crimes I suppose you were chased from the world below; you shall drink
+no more of our water, you shall breathe no more of our air. Begone!"
+
+In this legend Washington Matthews tells of Gontso, or Big Knee, a
+chief who had twelve wives, four from each of three different gens or
+families. Though he was a bountiful provider, his wives were unfaithful
+to him. He complained to the chiefs of their families and to their
+relations and begged them to remonstrate with the wicked women, but
+remonstrances and rebukes seemed to be in vain. At last they said to
+Big Knee, "Do with them as you will, we shall not interfere." The
+next time he detected the unfaithfulness of his wives he mutilated
+one, another he cut the ears from, a third cut off her breasts, and
+all these three died. A fourth he cut off her nose, and she lived. He
+thereupon determined that henceforth he would cut off the nose of any
+unfaithful wife, for that would be a visible mark of her shame and yet
+would not kill her. She would be compelled to live, and all men and
+women would know of her wickedness. But even this horrible punishment
+did not have the deterrent effect he expected. It was not long before
+another and then another was detected and punished, until, before long,
+his whole family of wives was noseless. Instead of rebuking themselves
+and their sins as the cause of their mutilation these women would
+gather together to rail against their husband, and their relations,
+whom they claimed should have protected them. Big Knee was compelled to
+sleep alone in a well-protected hut, and the women grew more determined
+than ever to work him an injury.
+
+[Illustration: KAPATA, ANTELOPE PRIEST, AT WALPI.]
+
+[Illustration: A MASHONGANAVI HOPI, GOING TO HOE HIS CORN.]
+
+About this time the people got up a big ceremony for the benefit of
+Big Knee. It lasted nine days, and on the night of the last day the
+mutilated women, who had kept themselves secluded in a hut, came
+forth, and with knives in their hands, proceeded to sing and dance as
+was expected of them. Around the fire they circled, singing "Peshla
+ashila"--"It was the knife that did it to me"--and peering among the
+spectators for their husband. He was safe, however, for he was hidden
+in the circle of branches that made the dance corral. As they concluded
+the dance they ran from the corral, cursing all who were present with
+fearful maledictions: "May the waters drown ye! May the winters freeze
+ye! May the fires burn ye! May the lightnings strike ye!" and other
+equally malicious curses. Then they departed and went into the far
+north, where they now dwell, and, according to the Navahoes, whenever
+these noseless women turn their faces to the south we have cold winds
+and storms and lightning.
+
+From this legend it is observed that the husband's power over the
+wife was somewhat limited. Gontso dare not punish his wives without
+the consent of their relations. This freedom of the woman is observed
+to this day, she regarding herself in most things as the equal, and
+sometimes the superior, of her husband.
+
+From all I can learn, marital unchastity is uncommon, though where the
+tribe is in close contact with the towns along the railway there are
+generally to be found men who will sell their wives and daughters,
+and mothers who will sell their girls to debased white men. Among the
+respectable members of the tribe, if a man discovers that his wife, or
+one of them, is unfaithful, he may take it upon himself to chastise
+her, but such is the independent position of the woman that he must be
+very wise and judicious or she will speedily leave him.
+
+Divorce is not common, but is allowable for cause, the parties chiefly
+concerned generally settling all the details. Occasionally, however,
+a transaction occurs that in civilized society would occasion quite a
+buzz of busy tongues. One such happened but a few years ago. Mr. George
+H. Pepper of the American Museum of Natural History tells the story.
+The facts were within his own knowledge. One of the husbands had a wife
+who positively refused to wash and brush his hair. He would coax and
+persuade, urge and command, threaten and bluster, but all to no effect.
+The dusky creature was neither to be led nor driven. If he wanted his
+hair washed and combed he must do it himself.
+
+While the disappointed husband was cogitating over his miserable
+marital experiences, a friend from a distance, with his wife, came to
+visit him. As the men got to talking and finally exchanging confidences
+about their wives, the one told the other of the unwifely conduct of
+his spouse. The visitor condoled with his host and told what a good
+wife he had, how very obedient she was, and the like, until he had
+quite exalted her, and the host determined to take a better look than
+he had hitherto given at such a paragon of a wife. Whether this was a
+scheme of the visitor or not it was scarcely possible to tell, but,
+anyhow, it worked out as well as if it had been carefully planned;
+for as the host studied the visitor's wife he fell head over ears
+in love with her, and, strange to say, a corresponding affinity was
+discovered to exist between the two others. Accordingly, a day or two
+later the visitor suggested to the host that as he (the host) wanted
+a wife to wash and comb his hair, while he (the visitor) was content
+with a wife that would do neither, what was to hinder their "swapping"
+their life partners and thus making a satisfactory end to his domestic
+difficulties? With joy the disappointed husband accepted the offer,--a
+little "boot" was required to make the exchange satisfactorily, and
+then the result was communicated to the women. Neither of them was
+consulted in the slightest, but without any hesitancy they fell in
+with the agreement. The visitor rode off satisfied, accompanied by his
+new wife, while the wife who came as a visitor inaugurated her new
+relationship by shyly coming into her new husband's hogan with an olla
+of water, the necessary soap-root, and the whisk with which to wash and
+comb her liege's hair. And now, for three years, the two couples are
+known to have lived together in "amity and concord."
+
+A few years ago it would perhaps have been safe to designate the
+Navahoes as the most wealthy Indians of the United States. Many of them
+were worth hundreds of dollars. They understood and practised the art
+of irrigation; they grew large crops of corn, squash, melons, beans,
+chili, and onions. Some had large and thriving bands of horses, which
+they traded with the Havasupais, Wallapais, Hopis, Paiutis, and other
+neighboring people. I have often met a band of six or eight Navaho
+traders with horses and blankets in the canyon of the Havasu, and they
+took away the well-dressed buckskins in exchange, for which these
+canyon people are noted. From the Paiutis, they obtained baskets and
+their _tusjehs_, or wicker-work, pinion gum-covered water-bottles.
+
+As for sheep and goats, there are few places in the United States where
+so many were to be found as on the Navaho reservation. Every family
+had its flock, as every woman was a blanket weaver; and one of the
+prettiest sights in the whole Painted Desert Region was to come upon
+a flock of these gentle, domestic creatures quietly pasturing, led or
+driven by the owner herself, or one of her children.
+
+But the last few years have made a great difference in their
+prosperity. Rains have been rare, water scarce, and pasture scant,
+and as a result their flocks are reduced to woeful proportions. Their
+nomadic habits render the improvement of their locations impossible,
+and their superstition in regard to the burning of a hogan in which any
+one has died compels frequent migrations.
+
+There is no doubt but that for the past three hundred years of historic
+time the Navahoes have been thieves, robbers, and murderers. The Hopis
+contend that all the sheep they had before the general distribution,
+earlier referred to, were stolen from them. This is probably true, but
+it is equally probable that had the Navahoes not stolen them the Utes
+would; and while this seems poor comfort, after facts showed that it
+was an exceedingly good thing that Navahoes rather than Utes became
+their possessors. For, once in their possession, the Navahoes became
+careful breeders (for aborigines) of sheep, and when marauding bands of
+Utes came into the country the warlike Navahoes drove them away, thus
+defending the sheep so that the Hopis could obtain the nucleus of a new
+flock later on.
+
+In the next chapter I present, a fairly full and accurate account of
+the art of blanket-weaving, for which the Navahoes are now so noted.
+
+As a rule the physical development of the Navahoes is sturdy and
+robust, as will be seen from the accompanying photographs. They average
+well, and with slight range on either side from a fair and normal
+development. There are few excessively strong, and equally few very
+weak people among them. The same may be said of their fatness and
+leanness, both extremes being rare.
+
+The men, as is common with all Indians, pluck out the hair on both lips
+and chin, though, occasionally, one will find a man who has allowed his
+moustache to grow. The hair on the head is seldom cut, and with both
+sexes is allowed to grow long. The men tie it in a knot behind, and
+wrap a high-colored "banda" around the forehead, thus confining the
+hair and adding considerably to their own picturesqueness.
+
+Being a prosperous people, they are generally contented looking, and
+wear that air of complacent self-satisfaction that is a sure sign of
+prosperity. It seems clearly to say: "We are a good people, a specially
+favored because specially deserving people, hence look upon us and
+understand our prosperity." There are no beggars among the better
+class of the Navahoes, and men as well as women are hard workers. As
+a nation they are decidedly producers. Mr. Cotton has large gangs of
+them working at grading, etc., on the Santa Fe Railway, and they can
+be found helping white men in as many and as various occupations as
+the Chinese in California. The industry of the women is proverbial,
+for seldom will one be found idle, her greatest seeming pleasure being
+to have her hands constantly occupied. What with carding the wool,
+washing, dyeing, and spinning it, preparing the dyes (after collecting
+them) for coloring it, and then weaving the blankets for which they
+are famous, going out into the mountains to collect the wild seeds and
+roots of which they are fond, caring for the corn, tending the sheep
+and goats, preparing the daily food, and many other duties that they
+impose upon themselves, none can say they are not models of industry.
+Men, women, and children alike are fearless riders. The wealth of many
+a man is determined by his possessions of horses and sheep, and from
+earliest years the boys are required to attend to the bands of horses.
+In their semi-nomad life the women ride about with the men, and thus
+become skilled riders. They sit astride, mounting and dismounting as
+easily as the men, and riding wherever occasion demands.
+
+The saddles are made by the men, and are a modification of the
+big-horned Mexican variety. The tree is cut out with infinite patience
+and care, and is then covered with rawhide or bought leather, and
+adorned with rows of brass-headed nails. The girth, or cinch, is home
+woven, of wool, cotton, or horsehair, the former being preferred.
+
+[Illustration: THE ANTELOPE PRIESTS LEAVING THEIR KIVA FOR THE SNAKE
+DANCE.]
+
+[Illustration: THE WIDOW, DAUGHTERS, AND GRANDCHILDREN OF THE NAVAHO
+CHIEF, MANUELITO.]
+
+That the Navahoes are or were expert engineers, and could construct
+difficult trails, is evidenced by their trails into Chaca Canyon from
+the mesa above. Simpson thus describes what he saw in 1849: "A mile
+further, observing several Navahoes high above us, on the brink of the
+north wall, shouting and gesticulating as if they were very glad to
+see us, what was our astonishment when they commenced tripping down
+the almost sheer wall before them, as nimbly and dexterously as minuet
+dancers! Indeed, the force of gravity, and their descent upon a steep
+inclined plane, made such a kind of performance absolutely necessary to
+insure their equilibrium."
+
+They are a remarkably intelligent people, and their faces are, as a
+rule, pliant and expressive. There is none of the proverbial stolidness
+to be found among any except very few of the older men of the Navahoes.
+If you are unwelcome you will know it,--surly looks and words will ask
+your mission and bid you begone. On the other hand, if you are welcome,
+glad smiles will light up the faces of your friends, and you will hear
+sweet words uttered by melodious and tuneful voices. It is seldom that
+your courteous advances will be repelled, though they are very ready to
+resent unwelcome intrusions. I have often sat for hours in the hogans
+of entire strangers, and the conversation of men and women was general
+and punctuated with laughter and smiles, showing that they know how to
+make and appreciate jokes.
+
+The Navahoes play a game common in the Southwest, which they call
+nanzosh. It is a simple game, yet they seem to get endless fun and
+amusement from it, often gambling large sums upon their favorite
+players, for, while it looks and is simple, it is not easy to play
+so as to win. It requires great skill and accurate throwing. The
+implements are two long poles and a small hoop. The poles are generally
+of alder and in two pieces, a fathom long, and a long, many-tailed
+string called the turkey-claw is fastened to the end of each. Two
+players only are needed. One throws the hoop. Both follow, and when
+they think the hoop is about to fall, they throw their respective poles
+so that the hoop, in its fall, will rest upon those portions of their
+poles that give the highest counts.
+
+Catlin describes a similar game played by the Mandans, though their
+pole is a single piece of wood, as is that of the Mohaves and Yumas,
+both of whom have the same game.
+
+The taboo is in existence in all its force among the Navahoes. The
+most singular of these is that which forbids a man ever to look upon
+the face of his mother-in-law. Among civilized people it is a standard
+subject for rude jesting, this relationship of the mother-in-law,
+but with the Navahoes, the white man's jest is a subject of great
+earnestness. Each believes that serious consequences will follow if
+they see each other; hence, as it is the custom for a man to live with
+his wife's people, constant dodging is required, and the cries of
+warning, given by one or another of the family to son or mother-in-law,
+are often heard. I was once photographing the family of Manuelito, the
+last great war-chief of the Navahoes. The widow of the chief, her two
+daughters, their husbands and children, made up the group. But there
+was no getting of them together. I would photograph the mother with her
+daughters and grandchildren, but as soon as I called for the daughters'
+husbands, the mother "slid" out of sight, and when I wished for her
+return, the men disappeared.
+
+Then, too, a Navaho will never touch fish, much less eat it. According
+to one of the shamans, the reason for this is, that some of their
+ancestors were once turned into fish in the San Juan River, and, were
+they to eat fish, they might thus become cannibals, and eat descendants
+of their own ancestors. As neither Matthews nor Stephen refers to this
+cause of the taboo, I merely give it for what it may be worth. The
+former tells of a white woman, who, in a spirit of mischief, threw a
+pan of water in which fish had been soaked over a young Navaho. He
+changed his clothes and bathed himself carefully, in order that no
+taint of the tabooed fish might remain upon him. I have had a great
+deal of fun by innocently offering candy in the form of fish to
+Navahoes. As they are fond of candy, it was a strong proof of the power
+of the taboo that they invariably refused to touch it.
+
+Superstition naturally forms a large part of the Navaho's thought. He
+believes in charms, amulets, fetishes, witchcraft, taboos, magic, and
+all the wondrous things he can conceive. His name for a personal fetish
+is _Bizha_, "his treasure, something he especially values; hence his
+charm, his amulet, his personal fetish, his magic weapon, something
+that one carries to mysteriously protect himself."
+
+The talisman or amulet for the gambler is a piece of fine turquoise,
+because Noholipi, a gambling god, who appears in their Origin Legend,
+was made successful always with a large piece of this precious stone.
+
+There are quite a number of medicine-men, or shamans, among the
+Navahoes, some good, others bad. It has been my privilege to know
+several who are men of dignity and character.
+
+Dr. Matthews, in writing of them, thus strongly expresses himself:
+"There are, among the Navahoes, charlatans and cheats who treat
+disease; men who pretend to suck disease out of the patient, and then
+draw from their own mouths pebbles, pieces of charcoal, or bodies
+of insects, claiming that these are the disease which they have
+extracted. But the priests of the great rites are not to be classed
+with such. All of these with whom the writer is acquainted are above
+such trickery. They perform their ceremonies in the firm conviction
+that they are invoking divine aid, and their calling lends dignity to
+their character." Of Hatali Natloi, the smiling chanter, he says: "He
+would be considered a man of high character in any community. He is
+dignified, courteous, kind, honest, truthful, and self-respecting."
+
+This is the universal testimony of all who know this class of men with
+reasonable intimacy. Though the white man may believe the performances
+of a shaman ridiculous or superstitious, that need not interfere with
+his respect and esteem.
+
+To understand this subject aright, one must clearly apprehend the
+Indian meaning of the terms "medicine," and "medicine-men." Oftentimes
+the latter are called priests, sometimes thaumaturgists, oftener
+shamans, and, of course, by all unknowing white men are unhesitatingly
+denounced as frauds and humbugs. Now to the Indian all things that
+work injury to him are bad medicine. If you write his name (or any
+scrawl he cannot understand) on a piece of paper and look at it
+solemnly and then at him, at the same time shaking your head, you can
+persuade him into the belief that it is "bad medicine." Owen Wister
+recently wrote in one of the popular magazines an interesting story,
+the whole plot of which was based upon his knowledge of this fact.
+
+With the Navaho it is "bad medicine" to touch an achindee hogan (or
+house). When a person dies within a house, the rafters are tumbled over
+the body, and the whole set on fire. After that it would be exceeding
+"bad medicine" for a Navaho to go near the spot, or touch a piece of
+wood belonging to that hogan; for the spirit (the achindee) is supposed
+to remain in the locality, and he resents any undue intrusion into his
+domain. Before I was aware of the custom and feeling, I camped near
+an abandoned and partially burned hogan. When I sent my Navaho man to
+it for wood for a fire, he went half a mile away into the mountain
+and stayed there. I was unable to understand his feeling, but later I
+learned that except under the pangs of direst hunger, he would never
+have touched a morsel of food prepared over a fire in which wood from
+the achindee hogan had been used.
+
+Medicine-men are often used as instruments for the working of private
+revenge. Cowards are to be found among Indians as among white men.
+Among white men these despicable wretches attack their foes through
+the columns of newspapers or in the pages of magazines, while among
+the former they call in the services of a medicine-man. This hired
+charlatan then either directly or by proxy works upon the fears
+of the man he is hired to injure. Sometimes he actually poisons or
+otherwise harms him under pretence of protecting him. But the Indian
+is dreadfully superstitious, and to work upon his mind is easy, and he
+soon imagines himself to be sick.
+
+For the cure of disease the better class of Navaho shamans have a
+system of chanting, praying, dancing, bathing, sweating, etc., that Dr.
+Matthews has fully described in the United States Bureau of Ethnology
+reports. The complexity of these ceremonies cannot be comprehended or
+conceived by those whose knowledge of the Indian is superficial and
+casual.
+
+If, however, a shaman makes himself unpopular, or fails to cure in
+several successive cases, or earns the enmity of a treacherous shaman
+foe, he is liable to be accused of witchcraft, and if a sufficient
+number of the people can be made to believe the charge he is speedily
+done away with. One of the shamans made famous by Dr. Matthews was
+recently killed on account of his harsh and tyrannical manner. He was
+accused of witchcraft and shot. Hence it will be seen that the Navaho
+is not yet perfect--any more than his white brother. No, indeed!
+
+There are other points in which he is similar to his brother of the
+white skin. Some years ago I journeyed in a wagon with an old Arizona
+pioneer, Franklin French, from Winslow, on the line of the Santa Fe,
+through the Hopi country, the Mormon town of Tuba City, past the Navaho
+settlements of Willow Springs, Echo Reef, etc., to Lee's Ferry of the
+Colorado River.
+
+Beyond Willow Springs we camped one night, and I went to a Navaho hogan
+to purchase corn and vegetables for ourselves, and feed for the horses.
+Everything was six prices too high, but the Navahoes knew I was in
+need of their articles and raised the prices accordingly. It is not
+only the white man that understands the principle of "cornering the
+market." We compromised, however, and, after a hearty supper and a chat
+around the camp-fire, I rolled myself up in my blankets ready to sleep
+until called for breakfast in the morning.
+
+But what a babel of confusing and distressing sounds it was that
+awakened me! Surely we must be beset by a band of marauding Navahoes,
+bent on murdering us! No; it was only a wordy fight between my driver
+and three Navaho women, who had come to demand compensation for
+depredations committed in their corn-field by our horses. Hobbled,
+and turned loose, they had discovered somehow, during the night, that
+on Echo Reef were corn and other good fodder to be had in the place
+of the scant feed offered below; so, following their noses, they had
+wandered into corn-fields and melon-patches to their own delectation,
+but the manifest injury of the crops. What was to be done about it?
+French was advising that the Navahoes imitate the example of the Hopis
+and cut off a portion of the ear of each offending animal, but the
+women angrily laughed him to scorn and vociferously demanded _cinquo
+pesos_ for the damage. These were not forthcoming, but I urged the
+squaws on, telling them to insist that the hoary-headed old miser pay
+them their just demands, and informing them, in purest English, of the
+opinions French had expressed regarding them, as a people, the night
+before. The aborigines didn't quite know what to make out of my fluent
+verbosity, and French at last impatiently turned to me and told me
+there'd be a "pretty general monkey and parrot time started here pretty
+quick, if I didn't let up, and that'll be follered by a pretty tall
+foot-race between us two, in which you'll be 'way off in the lead."
+So we compromised with our dusky visitors by inviting them to eat up
+the remnants of our breakfast, and then carry away a little coffee and
+sugar. The only thing I am now afraid of is that, at the next visit
+I make them, they will privately and stealthily, under the cover of
+night, lead our steeds into the forbidden fields, and encourage them in
+their thefts, in order that they may enjoy another "compromise."
+
+Primitive peoples at an early date felt the desire for personal
+adornment. With the Navaho this found expression in painting the body
+with various colored ochres or clays, in fashioning garments out of the
+skins of animals, in wearing head-dresses and other fantastic ornaments
+made from feathers, and in necklaces, bracelets, anklets, and wristlets
+made of small flint arrowpoints, or of the dried seeds of juniper,
+pinion, and other plants, or of bones. Later they secured beads of
+shell, turquoise, and coral by barter.
+
+But nearly all this primitive decoration received a rude shock of
+displacement when the Mexican colonist came upon the scene, with his
+iron, copper, and silver adornments glittering in the sunlight. From
+coveting, the Navaho took to possessing by fair means or foul. He would
+barter his skins or other native possessions for the precious metals,
+using brass and copper for the making of ornaments, and iron for
+tipping his arrows. Silver, however, has never lost its charm for him.
+The Mexican vaquero, trapped out in the glittering metal, has ever been
+his ideal of personal adornment, and he retains it to this day. Silver
+is the only coin they care to accept, though the better educated now
+know the superior value of gold.
+
+There are some clever, skilful silversmiths among them--peshlikais, as
+they call themselves. In crucibles of their own manufacture they melt
+the precious metal, using a crude and primitive blast furnace, with
+charcoal as fuel, and the molten silver is then poured into moulds
+which they have shaped out of sandstone or other rock. They understand
+the art of uniting two pieces of metal together, for many of their
+ornaments are hollow and globular, originally made in two parts and
+then joined. Scarcely a man or woman of any standing in the tribe does
+not possess a home-manufactured necklace of silver beads or articles
+of some design,--a finger ring or two, one or more bracelets, and
+sometimes a pair of ear pendants. Above all they covet the belt with
+large silver disks. Each of these disks is made of two or more silver
+dollars, melted and run into a flat mould. This thick sheet is then
+hammered out to the required size and shape, which is either oval or
+circular, and chased with small tools. The border is generally filleted
+and the edges scalloped. When finished each disk has a value of twice
+its original cost in coin silver. Sometimes a belt will contain eight
+or nine disks and a buckle, which cannot be bought for less than
+thirty-six to forty dollars. This, too, is actual cost price. If the
+Navaho doesn't care to part with it, an extra five or ten dollars, or
+even more, is required to induce him to let it go.
+
+In addition to these objects of personal adornment, many of the more
+wealthy have silver bridles. The bridle itself is made of leather or
+woven horsehair, and then the silver strips and bars, artistically
+chased and decorated, are placed and fastened on the headstall. Silver
+buttons of pretty and tasty design are commonly used on gaiters and
+moccasins. These are made from beaten coins, twenty-five and fifty-cent
+pieces, and the obverse side is often found in its original state as
+stamped in the United States or Mexican mint.
+
+The bracelets are of various designs, sometimes simple round circlets;
+other times the silver is triangular, but the most common shape is a
+flat band, on the outer side of which chasings and gravings are made.
+These bracelets are made so that they can be slipped sideways over the
+wrist. These and all the other articles mentioned are worn equally by
+women and men.
+
+The finger rings are often adorned with a rude setting of turquoise
+or garnet. The former is found in various parts of New Mexico, and on
+their reservation they dig garnets, spinel rubies, jacinths, peridots,
+opals, smoky topaz, and crystal spar in large quantities. From the
+Petrified Forest they obtain jasper, carnelian, chalcedony, agate, and
+amethyst. All these objects are rudely polished and shaped, and used on
+rings, ear pendants, or necklaces.
+
+It has been stated that the Navaho is exceedingly superstitious about
+making or allowing to be made any representation of a snake, and
+that on one occasion a silversmith who offended by beginning to make
+a bracelet of rattlesnake design was cruelly beaten, his workshop
+demolished, and the hated emblem destroyed. This may be true, but I
+have ridden all over the Navaho reservation wearing both a rattlesnake
+ring and bracelet, and have had several made for me, on different parts
+of the reservation, by different peshlikais. I am now wearing a ring of
+rattlesnake design made by a Navaho silversmith and given to me with
+this thought as explained to me by the donor: "The snake watches and
+guards for us our springs and water-courses. Water is the most precious
+thing we possess in the desert. I make for you this ring in the form of
+a snake, that the power that guards our most precious thing may always
+guard you."
+
+[Illustration: WIFE OF LEVE LEVE, WALLAPAI CHIEF.]
+
+[Illustration: THE MARCH OF THE ANTELOPE PRIESTS, ORAIBI, 1902.]
+
+I wore this ring when unfortunately I was bitten by a rattlesnake at
+Phoenix, in February, 1902; but as I speedily recovered, I am satisfied
+that my Navaho friend will insist that it was the ring and its
+virtues that kept me from sudden death, and that hastened my complete
+recovery.[4]
+
+[4] Since writing this I visited the Hopi Snake Dance at Oraibi, in
+September, 1902. One of the Navahoes I met there informed me that he
+had come as the messenger of my peshlikai friend at Tohatchi, and he
+asked, "When _klish_ (the rattlesnake) bit you did you wear the klish
+ring?" I answered, "Yes." "Then," said he, "that was the reason you
+recovered. Had you not worn it you would speedily have died." Of course
+I believed him.
+
+A most interesting settlement of Navahoes is that of To-hatch-i, or
+Little Water, some forty miles northwest of Gallup, New Mexico. Here
+I was invited by Mrs. E. H. De Vore, the teacher of the government
+school. The drive is over an interesting country, part of which is
+covered by junipers and cedars, and where the road winds around
+strangely and fantastically sculptured rocks as it reaches the great
+Navaho plateau.
+
+The major portion of the Navahoes were kind and hospitable and greeted
+me cordially. The day after my arrival I was talking with Hosteen
+Da-ae-zhy about the other Indian tribes I had visited, when suddenly
+the thought came to me which I immediately expressed: "When I go to my
+friends the Hopis and Acomas and Zunis they always know I am weary
+and tired with my long journey across the sandy desert, and they have
+their women prepare a bowl of "tal-a-wush" and cool and refresh me by
+shampooing my head." Talawush is the Navaho for the root of the amole
+(soap-root), which, macerated and then beaten up and down in a bowl of
+water, produces a delicious lather, which, for a shampoo, has no equal.
+
+In a moment, as though grieved by his thoughtlessness and want of
+hospitality, Da-ae-zhy called to his oldest daughter, and bade her
+prepare some talawush to give me a shampoo. The woman muttered some
+protest,--"it was enough to wash her own husband's head without having
+to wash mine,"--but her father sternly rebuked her for her want of
+courtesy to the stranger. In a short time the preparations were all
+made. I sent to Mrs. De Vore and borrowed a couple of towels, and then
+in the shade outside knelt down with my head over a large bowl full
+of the refreshing suds. Very gently at first, and afterwards more
+vigorously, the good woman lathered my head--and oh, how cooling and
+soothing it was!--while her sister and the interpreter stood by and
+laughed. Then Hosteen himself came and laughed at the droll remarks of
+his daughter. This general laughter called others, and by and by Mrs.
+De Vore and her sister could not resist the temptation to come and see
+what all the fun was about. Just as they sat down, close by, my gentle
+manipulator was saying: "Navaho men have hair only on the top of their
+heads, but you have hair also on the bottom [my beard]. Shall I also
+put talawush on the bottom hair as well as the top?" Laughingly I bade
+her put it everywhere she liked, and just as my mouth was at its widest
+she brought up a handful of suds and filled it full. Of course I half
+choked, and this only made the laugh greater than ever, for, with the
+greatest coolness and sly nonchalance she exclaimed: "It is a good
+thing that you got a mouthful. White men need to have their mouths
+washed out pretty often!"
+
+And what a delightful sensation the whole operation gave one! It was
+refreshing beyond description, and, for days after, my hair was as
+silky and soft as that of a child.
+
+
+
+
+CHAPTER X
+
+THE NAVAHO AS A BLANKET WEAVER[5]
+
+
+When the Spaniard came into Arizona and New Mexico three hundred
+and fifty years ago, he found the art of weaving in a well-advanced
+stage among the domestic and sedentary Pueblo Indians, and the wild
+and nomad Navahoes. The cotton of these blankets was grown by these
+Arizona Indians from time immemorial, and they also used the tough
+fibres of the yucca, and agave leaves, and the hairs of various wild
+animals, either separately or with cotton. Their processes of weaving
+were exactly the same then as they are to-day, there being but slight
+differences between the methods followed before the advent of the
+whites and after. Hence, in a study of Indian blanketry, as it is made
+even to-day, we are approximating nearly to the pure aboriginal methods
+of pre-Columbian times.
+
+[5] This chapter is composed mainly from an article of mine entitled
+"Indian Blanketry," which appeared in _Outing_ of March, 1902.
+
+Archaeologists and ethnologists generally presume that the art of
+weaving on the loom was learned by the Navahoes from their Pueblo
+neighbors. All the facts in the case seem to bear out this supposition.
+Yet, as is well known, the Navahoes are a part of the great Athabascan
+family, which has scattered, by separate migrations, from Alaska into
+California, Arizona, and New Mexico. Many of the Alaskans are good
+weavers, and according to Navaho traditions, their ancestors, when
+they came into the country, wore blankets that were made of cedar bark
+and of yucca fibre. Even in the Alaska (Thlinket) blankets, made to-day
+of the wool of the white mountain-goat, cedar bark is twisted in with
+the wool of the warp. Why, then, should not the Navaho woman have
+brought the art of weaving, possibly in a very primitive condition,
+from her original Alaskan home? That her art, however, has been
+improved by contact with the pueblo Hopi, and other Indians, there can
+be no question, and, if she had a crude loom, it was speedily replaced
+by the one so long used by the Pueblo. Where the Pueblo weaver gained
+her loom we do not know, whether from the tribes of the South, or by
+her own invention. But in all practical ways the primitive loom was as
+complete and perfect at the Spanish conquest as it is to-day.
+
+Any loom, to be complete, must possess certain qualifications. As
+Professor Mason has well said: "In any style of mechanical weaving,
+however simple or complex, even in darning, the following operations
+are performed: First, raising and lowering alternately different sets
+of warp filaments to form the 'sheds'; second, throwing the shuttle,
+or performing some operation that amounts to the same thing; third,
+after inserting the weft thread, driving it home, and adjusting it by
+means of the batten,--be it the needle, the finger, the shuttle, or a
+separate device."
+
+The frame is made of four cottonwood or cedar poles cut from the trees
+that line the nearest stream or grow in the mountain forests. Two of
+these are forked for uprights, and the cross beams are lashed to them
+above and below. Sometimes the lower beam is dispensed with, and
+wooden pegs driven into the earth are used instead. The frame ready,
+the warp is arranged on beams, which are lashed to the top and bottom
+of the frame by means of a rawhide or horsehair riata (our Western
+word "lariat" is merely a corruption of _la riata_). Thus the warp
+is made tight and is ready for the nimble fingers of the weaver. Her
+shuttles are pieces of smooth, round stick upon the ends of which she
+has wound her yarn, or even the small balls of yarn are made to serve
+this purpose. By her side is a rude wooden comb with which she strikes
+a few stitches into place, but when she wishes to wedge the yarn of a
+complete row--from side to side--of weaving, she uses for the purpose a
+flat, broad stick, one edge of which is sharpened almost to knife-like
+keenness. This is the "batten." With the design in her brain her busy
+and skilful fingers produce the pattern as she desires it, there being
+no sketch from which she may copy. In weaving a blanket of intricate
+pattern and many colors the weaver finds it easier to open the few warp
+threads needed with her fingers and then thrust between them the small
+balls of yarn, rather than bother with a shuttle, no matter how simple.
+
+But before blankets can be made the wool must be cut from the backs
+of the sheep, cleaned, carded, spun, and dyed. It is one of the
+interesting sights of the Southwest region to see a flock of sheep
+and goats running together, watched over, perhaps, by a lad of ten or
+a dozen years, or by a woman who is ultimately to weave the fleeces
+they carry into substantial blankets. After the fleece has been
+removed from the sheep the Navaho woman proceeds to wash it. Then
+it is combed with hand cards--small flat implements in which wire
+teeth are placed--purchased from the traders. (These and the shears
+are the only modern implements used.) The dyeing is sometimes done
+before spinning, generally, however, after. The spindle used is of the
+simplest character--merely a slender stick thrust through a circular
+disk of wood. In spite of the fact that the Navahoes have seen the
+spinning-wheel in use by the Mexicans and the Mormons, who, at Tuba
+City, live practically as their neighbors, they have never cared either
+to make or steal them. Their conservatism preserves the ancient, slow
+and laborious method. Holding the spindle in the right hand, the point
+of the short end below the balancing disk resting on the ground, and
+the long end on her knee, the spinner attaches the end of her staple
+close to the disk, and then gives the spindle a rapid twirl. As it
+revolves she holds the yarn out so that it twists. As it tightens
+sufficiently she allows it to wrap on to the spindle, and repeats the
+operation until the spindle is full. The spinning is done loosely or
+tightly according to the fineness of weave required in the blanket.
+There are practically four grades of blankets made from native wool,
+and it must be prepared suitably for each grade. The coarsest is, of
+course, the easiest spun. This is to make the common blankets. These
+seldom have any other color than the native gray, white, brown, and
+black, though occasionally streaks of red or some other color will
+be introduced. The yarn for these is coarse and fuzzy, and nearly a
+quarter of an inch in diameter. The next grade is the extra common. The
+yarn for this must be a little finer, say twenty-five per cent. finer,
+and is generally in a variety of colors. The third grade is the half
+fancy, and this is closer woven yarn, and the colors are a prominent
+feature of the completed blankets. These half-fancy blankets are those
+generally offered for sale as the "genuine" Navaho material, etc., and,
+were the dyes used of native origin, this designation would be correct.
+Unfortunately, in by far the greater number of them, aniline dyes are
+used, and this, by the wise purchaser, is regarded as a misfortune.
+The next grade is the native wool fancy. These are comparatively rare
+blankets, as the yarn must be woven very tightly, and the weaving also
+done with great care. The highest grade that one will ordinary come in
+contact with is the Germantown. This style of blanket is made entirely
+of purchased Germantown yarn, which has almost superseded the native
+wool fancy, as, to the ordinary purchaser, a Germantown yarn blanket
+looks so much better than one made from its Navaho counterpart. The
+yarn is of brighter colors--necessarily so, owing to the wonderful
+chromatic gamut offered by the aniline dyes; it is spun more evenly
+(not necessarily more strongly, and, indeed, as a matter of fact, is
+far less strong), and (to the Indian) is much less trouble to procure.
+Then, too, when woven, owing to its good looks, it sells for more than
+the native wool fancy, upon which so much more work has had to be put.
+Hence Madam Navaho, being no fool, prefers to make what the people ask
+for, and "Germantowns" are turned out _ad libitum_.
+
+But, to the knowing, there is still a higher grade of blanket. This
+is not, as one expert (_sic_) would have it, an attempted copying of
+ancient blankets, but a continuation of an art which he declares to
+be lost. There are several old weavers who preserve in themselves all
+the old and good of the best days of blanket weaving. They use native
+dyes, native wool,--with bayeta when they can get it,--and they spin
+their wool to a tension that makes it as durable as fine steel. They
+weave with care, and after the old fashions, following the ancient
+shapes and designs, and produce blankets that are as good as any that
+were ever made in the palmiest days of the art. Such blankets take
+long in weaving, and are both rare and expensive. I have just had one
+of these fine blankets made (January, 1903), and in every sense of the
+word it is equal to any old blanket I ever saw.
+
+The common blankets and the extra common are sold by the pound, the
+price, of course, varying, and of late years steadily increasing.
+Half-fancy blankets are generally sold by the piece, and vary in price
+according to the harmony of the colors, the fineness of the weave, and
+the striking characteristics of the design. This is also true of native
+wool fancy, the price being determined by the Indian according to her
+notions of the length of the purchaser's purse. On the other hand,
+Germantown yarn having a fixed purchasable price, the blankets made
+from it are to be bought by the pound.
+
+These remarks, necessarily, refer to the original purchases from the
+Indian. There are no general rules of purchase price followed by
+traders, dealers, or retail salesmen.
+
+In the original colors, as I have already shown, there are white,
+brown, gray, and black, the last rather a grayish-black, or, better
+still, as Matthews describes it, rusty. He also says: "They still
+employ to a great extent their native dyes of yellow, reddish, and
+black. There is good evidence that they formerly had a blue dye;
+but indigo, originally introduced, I think, by the Mexicans, has
+susperseded this. If they, in former days, had a native blue and a
+native yellow, they must also, of course, have had a green, and they
+now make green of their native yellow and indigo, the latter being the
+only imported dye-stuff I have ever seen in use among them.... The
+brilliant red figures in their finer blankets were, a few years ago,
+made entirely of bayeta, and this material is still (1881) largely
+used. Bayeta is a bright scarlet cloth with a long nap, much finer in
+appearance than the scarlet strouding which forms such an important
+article in the Indian trade of the North."
+
+This bayeta or baize was unravelled, and the Indian often retwisted the
+warp to make it firmer than originally, and then rewove it into his
+incomparable blankets.
+
+From information mainly gained by Mr. G. H. Pepper, of the American
+Museum of Natural History, during his three years' sojourn with the
+Navahoes as head of the Hyde Exploring Expedition, I present the
+following accounts of their native dyes. From the earliest days the
+Navahoes have been expert dyers, their colors being black, brick-red,
+russet, blue, yellow, and a greenish-yellow akin to the shade known
+as old gold. To make the black dye three ingredients are used; viz.,
+yellow ochre, pinion gum, and the leaves and twigs of the aromatic
+sumac (_Rhus aromatica_). The ochre is pulverized and roasted until it
+becomes a light brown, when it is removed from the fire and mixed with
+an equal amount of pinion gum. This mixture is then placed on the fire,
+and as the roasting continues it first becomes mushy, then drier and
+darker, until nothing but a fine black powder is left. In the meantime
+the sumac leaves and twigs are being boiled, five or six hours being
+required to fully extract the juices. When both are somewhat cooled
+they are mixed, and almost immediately a rich bluish-black fluid is
+formed.
+
+For yellow dye the tops of a flowering weed (_Bigelovia graveolens_)
+are boiled for several hours until the liquid assumes a deep yellow
+color. As soon as the dyer deems the extraction of the color juices
+nearly complete, she takes some native alum (_almogen_) and heats it
+over the fire, and, when it becomes pasty, gradually adds it to the
+boiling decoction, which slowly becomes of the required yellow color.
+
+The brick-red dye is extracted from the bark and roots of the sumac,
+and ground black alder bark, with the ashes of the juniper as a
+mordant. She now immerses the wool and allows it to remain in the dye
+from half an hour to an hour.
+
+Whence come the designs incorporated by these simple weavers into their
+blankets, sashes, and dresses? In this, as in basketry and pottery,
+the answer is found in nature. Indeed, many of their textile designs
+suggest a derivation from basketry ornamentation (which originally came
+from nature), "as the angular, curveless figures of interlaying plaits
+predominate, and the principal subjects are the same--conventional
+devices representing clouds, stars, lightning, the rainbow, and
+emblems of the deities. But these simple forms are produced in endless
+combination and often in brilliant, kaleidoscopic grouping, presenting
+broad effects of scarlet and black, of green, yellow, and blue upon
+scarlet, and wide ranges of color skilfully blended upon a ground of
+white. The centre of the fabric is frequently occupied with tessellated
+or lozenge patterns of multi-colored sides, or divided into panels of
+contrasting colors in which different designs appear; some display
+symmetric zigzags, converging and spreading throughout their length; in
+others, bands of high color are defined by zones of neutral tints, or
+parted by thin, bright lines into a checkered mosaic, and in many only
+the most subdued shades appear. Fine effects are obtained by using a
+soft, gray wool in its natural state, to form the body of the fabric in
+solid color, upon which figures in orange and scarlet are introduced;
+also in those woven in narrow stripes of black and deep blue, having
+the borders relieved in bright tinted meanders along the sides and
+ends, or with a central colored figure in the dark body, with the
+design repeated in a diagonal panel at each corner.
+
+"The greatest charm, however, of these primitive fabrics, is the
+unrestrained freedom shown by the weaver in her treatment of primitive
+conventions. To the checkered emblem of the rainbow she adds sweeping
+rays of color, typifying sunbeams; below the many-angled cloud group,
+she inserts random pencil lines of rain; or she softens the rigid
+meander, signifying lightning, with graceful interlacing, and shaded
+tints. Not confining herself alone to these traditional devices, she
+invents her own methods to introduce curious, realistic figures of
+common objects,--her grass brush, wooden weaving fork, a stalk of corn,
+a bow, an arrow, or a plume of feathers from a dancer's mask. Thus,
+although the same characteristic styles of weaving and decoration
+are general, yet none of the larger designs are ever reproduced with
+mechanical exactness; each fabric carries some distinct variation, some
+suggestion of the occasion of its making, woven into form as the fancy
+arose."
+
+I have thus quoted from an unpublished manuscript of one of the
+greatest Navaho authorities of the United States--Mr. A. M. Stephen--in
+order to confirm my own oft-repeated and sometimes challenged
+statements that the Navaho weaver finds in nature her designs, and that
+in most of her better blankets there is woven "some suggestion of the
+occasion of its making."
+
+This imitative faculty is, _par excellence_, the controlling force in
+aboriginal decoration so far as I know the Amerind of the Southwest.
+
+With many of the younger women, submission to the imitative faculty in
+weaving is becoming an injury instead of a blessing. Instead of looking
+to nature for their models, or finding pleasure in the religious
+symbolism of the older weavers, they have sunk into a lazy, apathetic
+disregard, and they slavishly and carelessly imitate the work of their
+elders. This is growingly true, I am sorry to say, with both basket
+makers and blanket weavers. On my recent trips I have come in contact
+with many fair specimens, both in basketry and blanketry, and when I
+have asked for an explanation of the design the reply has been: "Me no
+sabe! I make 'em all same old basket, or all same old Navaho blanket."
+Here is perversion of the true imitative faculty which sought its pure
+and original inspiration from nature.
+
+It will not be out of place here to correct a few general
+misapprehensions in regard to the older and more valuable Navaho
+blankets. These erroneous ideas are partly the result of the
+misstatements of an individual who sought thereby to enhance the value
+of his own collection.
+
+It is true that good bayeta blankets are comparatively rare, but they
+are far more common than he would have his readers believe. The word
+"bayeta" is nothing but the simple Spanish for the English baize, and
+is spelled bayeta, and not "balleta" or "vayeta." It is a bright red
+baize with a long nap, made especially in England for Spanish trade
+(not Turkish, as this "expert" claims), and by the Spanish and Mexicans
+sold to the Indians. Up to as late as 1893 bayeta blankets were being
+made plentifully. Since then comparatively few have been made. The
+bayeta was a regular article of commerce, and could be purchased at any
+good wholesale house in New York. It was generally sold by the rod,
+and not by the pound. The duty now is so high that its importation is
+practically prohibited, it being, I believe, about sixty per cent. And
+yet I am personally acquainted with several weavers who will imitate
+perfectly, in bayeta, any blanket ever woven, and that the native dyes
+for other colors will be used. We are told that an Indian woman will
+not take the time to weave blankets such as were made in the olden
+time. I have several that took nine, twelve, and thirteen months to
+make, and if the pay is good enough any weaver will work on a blanket
+a year, or even two years, if necessary. The length of time makes no
+difference, as several traders in Indian blankets can vouch. Indeed,
+it would be quite possible to obtain the perfect reproduction of any
+blanket in existence, which would be satisfactory to any board of
+genuine experts, the only differences between the new and the ancient
+blankets being those inseparable from newness and age.
+
+While bayeta blankets are not common by any means, they aggregate many
+scores in the mass, and are to be found in many collections, both East
+and West. It is a difficult matter to even suggest in a photograph or
+an engraving any idea of the beauty and charm of one of these old
+Navaho blankets.
+
+[Illustration: AN AGED NAVAHO AND HER HOGAN.]
+
+[Illustration: NAVAHO FAMILY AND HOGAN IN THE PAINTED DESERT.]
+
+It will be observed that I have written as if the major portion of
+the weaving of Navaho blankets was done by the women. Dr. Matthews,
+however, writing in or before 1881, says that "there are ... a few men
+who practise the textile art, and among them are to be found the best
+artisans of the tribe." Of these men but one or two are now alive, if
+any, and I have seen one only who still does the weaving.
+
+In late years a few Navaho weavers have invented a method of weaving
+a blanket both sides of which are different. The Salish stock of
+Indians make baskets the designs of which on the inside are different
+from those on the outside, but this is done by a simple process of
+imbrication, easy to understand, which affords no key to a solution of
+the double-faced Navaho blanket. I have purchased two or three such
+blankets, but as yet have not found a weaver who would show me the
+process of weaving. Dr. Matthews thinks this new invention cannot date
+farther back than 1893, as prior to that time Mr. Thomas V. Keam, the
+oldest trader with the Navahoes, had never seen one. Yet one collector
+declares he had one as far back as fifteen years ago.
+
+In addition to the products of the vertical loom the Navaho and also
+the Pueblo women weave a variety of smaller articles of wear, all of
+which are remarkable for their strength and durability as well as for
+their striking designs.
+
+
+
+
+CHAPTER XI
+
+THE WALLAPAIS
+
+
+It is hard to conceive of a people, numbering nearly a thousand souls,
+lodged within the borders of the United States, of whom nothing has
+been written. The only references to the Wallapais are to be found in
+the casual remarks of travellers or soldiers, and later, the agent's
+reports to the Commissioner of Indian Affairs. Perhaps the earliest
+reference to them is in Padre Garces' Diary, where, in describing the
+Mohaves, he says the Wallapais (spelling the name Jaguallapais) are
+their enemies on the east. Then, on leaving the Mohaves and journeying
+east, he himself reaches the tribe in the neighborhood of where the
+town of Kingman now stands. Six miles northwest of Kingman are located
+Beale's Springs, which pour forth the best supply of water in the whole
+region; hence it was natural that the Wallapais should have established
+their homes near it. In the Wallapai Origin Legend the story of their
+dispersion to this region is told. The Wallapai Mountains are close by,
+a few miles to the southeast, and from the pines of these mountains
+they get their name; "Wal-la," tall pine; "pai," people,--the people of
+the tall pine.[6]
+
+[6] There are several other fair springs in the vicinity, chiefly
+Johnson's to the north of Kingman, and Gentile Springs, below the pass
+through which the Santa Fe railway enters Sacramento Valley.
+
+Garces says the people received him hospitably and "conducted
+themselves with me as comported with the affection that I had shown
+toward them." Their dress was antelope skins and "some shirts of Moki,"
+doubtless the cotton woven shirts of these primitive weavers.
+
+Lieutenant Ives, in his interesting report of his early explorations
+in this region, describes the Wallapais in Peach Springs and Diamond
+Canyons, another of their favored locations, and Captain Bourke in his
+"On the Border with Crook" makes passing mention of them.
+
+On January 4, 1883, President Arthur decreed the following as their
+reservation:--
+
+ "It is hereby ordered that the following-described tract of country
+ situated in the Territory of Arizona be, and the same is hereby, set
+ aside and reserved for the use and occupancy of the Hualapai Indians,
+ namely: Beginning at a point on the Colorado River five miles eastward
+ of Tinnakah Spring; thence south twenty miles to crest of high mesa;
+ thence south forty degrees east twenty-five miles to a point of Music
+ Mountains; thence east fifteen miles; thence north fifty degrees east
+ thirty-five miles; thence north thirty miles to the Colorado River;
+ thence along said river to the place of beginning; the southern
+ boundary being at least two miles south of Peach Spring, and the
+ eastern boundary at least two miles east of Pine Spring. All bearings
+ and distances being approximate.
+
+ "CHESTER A. ARTHUR."
+
+Owing to the abundant supply of water at Beale's Springs the settlement
+there naturally became a stopping-place for all travel across that
+portion of Arizona. It was the favorite camping-place of the wagons
+travelling between Fort Mohave and Fort Whipple, near Phoenix.
+Johnson's and Gentile Springs also being in line, and the pass just
+below Kingman leading into the Sacramento Valley being the most natural
+outlet for a railway, the building of the Atlantic and Pacific, by
+which name the section of the great Santa Fe transcontinental system
+which extends from Albuquerque, New Mexico, to Barstow, California, was
+originally known--found the Wallapais and at once put them in contact
+with the outside world and our civilization. Unfortunately the actual
+builders of a railway and their followers do not always represent the
+best elements of our civilization, and the meeting in this case was
+decidedly against the best interests of the Wallapais. Close proximity,
+also, to a border mining town, such as Kingman, has not tended to the
+elevation of the morals or ideals of the Wallapais, and in a short time
+many of those who resided near the railways became known for their
+degradation. The men yielded to the white men's vices and soon inducted
+their women into the same courses, so that for a long period of years
+the name Wallapai seemed to be almost synonymous with drunkenness,
+gambling, wild orgies, and the utmost degradation. In those days it was
+no uncommon sight to see as many as twenty men, women, and children
+lying around drunk in either Kingman or Hackberry, and I have personal
+knowledge of several cases where fathers took their daughters and sold
+them to white men, into a bondage infinitely worse and more degrading
+than slavery.
+
+Of late years this condition has been largely improved. When the
+government schools were established and a field matron sent to work
+with the Wallapais, new elements of our civilization were introduced to
+these unfortunates, and nobly they have responded. With few exceptions
+they are now industrious, sober, honest, and reliable.
+
+The Wallapais are of Yuman stock. In appearance they more nearly
+resemble the Mohaves found at Parker, on the reservation, than any
+other of the peoples in the immediate region. They have the same stout,
+sturdy, fleshy build, heavy faces, and general habits, though in many
+respects they are a different people. They regard the Havasupais as
+their cousins, and the speech of the two peoples is very similar.
+Indeed any person who can speak the one can easily be understood by one
+who speaks the other.
+
+According to their traditions, it was one of the mythical heroes of the
+Wallapais--Pach-i-tha-a-wi--who made the Grand Canyon. There had been a
+big flood and the earth was covered with water. No one could stir but
+Pach-i-tha-a-wi, and he went forth carrying a big knife he had prepared
+of flint, and a large, heavy wooden club. He struck the knife deep
+into the water-covered ground and then smote it deeper and deeper with
+his club. He moved it back and forth as he struck it further into the
+earth, until the canyon was formed through which all the water rushed
+out into the Sea of the Sunset. Then, as the sun shone, the ground
+became hard and solid as we find it to-day.
+
+In physical appearance the Wallapais are a far coarser and heavier
+type than the Navahoes. They are medium in height, small-boned, and
+fat. Their features are heavy and coarse. The nose is flat between the
+eyes and broad at the base, and the nostrils large, denoting good lung
+power and capacity. The septum is very large and heavy. The cheek-bones
+generally are high and prominent, and the chin well rounded, rather
+than square, like that of most of the Navahoes. Their shoulders are
+broad, with head set close in. Seldom is a long-necked man or woman
+seen. The upper lips are full and the under ones thick, with a slight
+droop at the corners. The eyes are large and limpid, brown or black,
+and capable of great seriousness or merry sparklings. The foreheads
+are narrow, rounding off on each side. The heads are round without any
+great fulness of the back regions. Most of them have good teeth, white
+and strong, though the use of white men's coffee, baking powder, and
+other demoralizing foods and drinks, have begun to work appreciable
+injury to them.
+
+The women generally wear their hair banged over the forehead, so that
+the eyebrows are almost covered, and the rest of the hair is cut off
+level with the shoulders, so that a well-combed head of hair falls
+heavily around the whole head, covering the major part of the cheeks
+and sides of the chin. I once made an interesting discovery in regard
+to this almost complete covering up of the face with the hair. I wished
+to make a photograph of a woman I had long known and been friendly
+with. As her eyes and face were scarcely distinguishable, I took the
+liberty of putting back the hair from her cheeks. She arose in anger,
+and for three years refused to speak or meet me. I had given to her the
+most serious insult a man could offer to a Wallapai woman. The hair is
+coarse, thick, and black, though after a shampoo with amole root it
+is silky and glossy. The men tie the "banda" around the forehead and
+seldom wear a hat except when in the towns of the white men.
+
+As a rule both men and women have sweet and soft voices, though a few
+are harsh and forbidding.
+
+The tattoo is common. The work is done with pins, and charcoal is
+rubbed in as the punctures are made. This gives a bluish-black
+appearance which is permanent. They also paint their faces in red,
+yellow, and black. The chief purpose of both tattooing and painting is
+to enhance their beauty, though there are times when the tattooing has
+a distinct significance.
+
+[Illustration: NAVAHO WOMAN ON HORSEBACK.]
+
+[Illustration: THE WINNER OF THE "GALLO" RACE AT TOHATCHI.]
+
+In school the boys and girls are slow but sure in their learning. They
+read, write, spell, and figure with accuracy and speed, and compare
+favorably with white children in the rapidity of their progress. Most
+of the schoolgirls are heavily built and coarse,--indeed, all but two
+children, the daughters of Bi-cha (commonly called Beecher), who are
+slim and slight.
+
+In another chapter I have explained the charge that Wallapai parents
+were unkind, even cruel to their children. That charge can no
+longer be maintained. They are kindness itself, as a rule, and from
+babyhood up the children receive all the care of which the parents
+deem them needful. Some of their babes are as chubby and pretty and
+sweet-tempered as any I have ever seen, and much fun have I had in
+photographing those who were especially attractive to me. One mother
+enjoyed my appreciation of her offspring and was most good-natured in
+yielding to my desire to often photograph her. The little one would
+coo and laugh and kick her little feet and legs in merriment, or go
+to sleep in my or her mother's arms, or even when standing up in her
+wicker cradle. When I hung her up upon the wall she soberly looked at
+me, but made no demonstration of fear. Her mother, however, looked to
+see what I was doing. I bade her gaze upon her child, and the merry
+laugh she gave would have been an astonishment to those who regard the
+Indian as dull, stolid, expressionless.
+
+Indeed one of the most laughing merry sprites it has ever been my good
+fortune to know is a Wallapai maiden of some eighteen years. Seldom is
+she seen any other way than smiling or cheerily laughing. She is a
+perfect witch for mischief and practical jokes, and is never so happy
+as when she can perpetrate one upon a white man whom she can trust.
+In that word "trust" lies the whole key to the demeanor of an Indian,
+either man, woman, or child, towards a white person. If you are trusted
+the whole inner life is left open as a clear page; if not, the book is
+closed, locked, sealed, and the key thrown away.
+
+I had long wished to photograph the Wallapais, but they had always
+objected. When I arrived at Kingman I sent Pu-chil-ow-a, the
+interpreter and policeman, to call a powwow. I sent an express
+invitation to the chiefs, Serum, Leve-leve, Sus-quat-i-mi, and
+Qua-su-la. Serum was away at Mineral Park with a band of Wallapais
+whose services he farms out to the mine owners, Leve-leve was sick and
+not expected to live, but Sus-quat-i-mi and Quasula would come.
+
+We were permitted to use the schoolhouse, and just about sunset I was
+busily engaged when there came a loud rap at the door. I hastened to
+open it, and there stood a dignified, well-built, slightly bearded,
+neatly dressed man, who smiled and bowed with dignity and courtesy. He
+wore a cap, and at first sight looked more like a retired sea-captain
+than anything, so I responded to his bow with the question as to what
+did I owe the honor of his visit.
+
+"Why, you sent for me!" he replied.
+
+"I sent for you? When?"
+
+Then he heartily laughed and exclaimed: "You no sapogi me? I'm
+Sus-quat-i-mi, Wallapai Charley."
+
+To say I was surprised was to put it mildly.
+
+Later on Quasula, Big Water (Ha-jiv-a-ha), Eagle Feather
+(Sa-ka-lo-ka), Acorn Flour ([=A]-t[=i]-na), Coyote Eating Fish-gut
+(Ka-ha-cha-va), and other leading men came, and we had quite an
+interesting meeting. I stated to them my object in coming: "There are
+many of your white brothers who live between the Great Waters of the
+Sunrise and Sunset who wish to know more of their red-faced brothers
+of the Painted Desert. I have come for years among you to find out
+and to tell them. When I speak of Quasula they ask me to tell what he
+looks like, and I tell them as well as I can, but if I could show them
+a sun-picture they would know so much better than my words make clear.
+So I wish you no longer to be as children and babes. I have made the
+sun-pictures of Navahoes, Hopis, Havasupais, Apaches, Pimas, Acomas,
+Paiutis, and others; why should I not make yours?"
+
+When they presented their superstitions, I reasoned against them, and
+finally Quasula settled the whole matter in my favor by rising and
+saying with great dignity: "We have heard our brother with the white
+face and black beard. He speaks in one way,--not in two ways at once.
+His words breathe truth. We need not fear the sun-picture. I will go
+to him to-morrow and he shall make as many sun-pictures of me and
+my family as he desires. I want him to be able to tell to our white
+brothers who live by the Sunrise Sea all he has learned of us. We are a
+poor, ignorant people, we are few and do not know much. The white men
+are many and they know as much as they are many. Let them send more
+people to teach us and our children and we will gladly welcome them.
+Some of our people have been bad. Bad white men have made them worse.
+We want the bad men to be kept away, but we will welcome good white
+men, and our children shall learn from them and be wise."
+
+Then Sus-quat-i-mi arose, and in heavy and somewhat pompous speech
+said: "Many years ago our white brother made my sun-picture at Peach
+Springs. He has eaten tunas, mescal, pinion nuts, and corn at my hawa.
+We have slept side by side under the same stars, and the same wind has
+played with his beard and my hair. I know him. He knows me. His words
+are straight. When he made my sun-picture he said it would do me no
+harm, and here I am, after several snows, and I am as well as ever. He
+shall make more sun-pictures of me to-morrow, and I will sing for him
+and dance the war-dance of my people."
+
+Big Water and the others followed and my aim was accomplished. Next
+morning we set forth,--Puchilowa, my friend and photographer, Mr. C.
+C. Pierce, of Los Angeles, and myself,--laden down with four cameras
+and an abundance of plates and films. We succeeded in getting many
+photographs, some of which are here reproduced. But at one camp, an old
+woman, the grandmother, doubtless, of two children left in her care,
+refused to be pictured. She covered herself up and bade the children
+hide their faces, but their curiosity overcame their fears and they
+were "caught."
+
+Poor old Leve-leve and his wife were found, both of them nearly blind,
+in their miserable hawa, a mile or so from Kingman. I had some useful
+medicament for their eyes, and although it hurt dreadfully, they both
+patiently bore the pain while I gave their eyes treatment. By the side
+of the old man was his gourd rattle, which the shaman had left to
+help him drive away sickness, and for hours the old man sat quietly
+singing and rattling, endeavoring to get rid of the evil powers that
+were cursing him. While I made a picture of him in the dark hut, his
+wife went into an inner room and soon returned clad in an elaborately
+fringed apron of buckskin. This was her ceremonial costume, made by
+Leve-leve for her as the mother of the tribe, when she led the annual
+dance of thanksgiving for the corn and melon harvest.
+
+Sus-quat-i-mi was as good as his word, and I not only secured some
+excellent photographs of him, but he sang for me into the graphophone
+some of his ceremonial songs.
+
+The Wallapais' war-song is a stirring and exciting one, and it conveys
+us back to the days when their primitive weapons were in use. After
+an incitation to anger against the foe it bids the warriors "get
+rocks and tie them up in buckskins; make of them fierce and deadly
+battle-hammers, with which smite and kill your foes. Take the horns
+of the buck and sharpen them, and with them seek the hearts of your
+enemies with blows skilful and strong."
+
+Puchilowa sang for me the Wallapai song on the death of their chiefs.
+It is a weird, mournful melody, which, however, I have not yet had
+time and opportunity to transcribe from the graphophone. It says: "Our
+chief, our father, our friend, is dead. His voice is silent, his tread
+is silent. Come together, ye his friends, and cry about with sorrow.
+Burn up his body that his spirit may go to the world of spirits. Burn
+up his house that his spirit may not long to stay around. Burn up all
+his possessions that they may be with him in the spirit world. Then
+let no one to whom he belonged stay near the place where he died. Move
+away, that his spirit may feel nothing to keep him to the earth."
+
+Hence it will be seen that the Wallapai is naturally a believer in
+cremation. Indeed he still practises the burning of his dead, except
+where white influences are brought to bear. These influences are not
+altogether a perfect good. There is no harm in burning the dead, but,
+unfortunately, the general Indian belief is that the goods of the
+deceased, his horses, his guns, his clothes,--indeed, all his personal
+possessions, and the gifts of his friends,--should also be burned to
+accompany him to the spirit world. If this destruction of valuable
+property could be arrested without interfering with the corporeal
+cremation, it would be a good thing.
+
+The thanksgiving song for harvest, though purely Indian, is a much more
+cheerful melody. Puchilowa gave me the words, as well as sang the song
+in the graphophone, but he was unable to tell what the words meant.
+"The old Indians gave me this song long time ago. I sing it all 'a time
+at harvest. I no sapogi (understand) what it means."
+
+    "Ho si a ya ma,
+    In ya a sonk a k[=i]t a,
+    In ya va va vam
+    Ho si a ya ma
+    In ya ha sak a k[=i]t a,"
+
+etc., _ad infinitum_.
+
+There are three native policemen, engaged by the Indian department,
+among the Wallapais,--Puchilowa, (Jim Fielding), at Truxton;
+Su-jin'-i-mi (Indian Jack), at Kingman; and Wa-wa-ti'-chi-mi, at
+Chloride. Each receives ten dollars per month for his services. It was
+the former who acted as interpreter during my last visit.
+
+I had just finished making the photographs of Quasula and one or two
+others, when an old woman and her husband came in from the desert. As
+he sat waiting for me to photograph him, he took some prickly pears
+from his bundle and began to eat them. I had often seen tourists from
+the East fill their fingers with the almost invisible and countless
+spines of the prickly pear, so I asked At-e-e how he gathered them.
+Picking up a stick, he sharpened one end, thrust it into his fruit,
+and, as if it were still on the tree, chopped it off with his knife.
+Now, still holding it on the stick, he peeled it and then handed it
+to me to eat. It is a slightly sweet and acid fruit, dainty enough in
+flavor, but so crowded with annoying small seeds as not to pay for the
+trouble of separating them.
+
+Elsewhere I have described the method of making fire with the drill.
+While talking with Atee, to whom I had given some tobacco which he
+twisted into a cigarette, he suddenly asked me for a match. I said I
+would give him a boxful if he would make a fire without a match. In
+a minute he set to work. He borrowed the walking cane of Puchilowa,
+which had just the right kind of end to it, and then, getting a piece
+of softer, half-rotten but very dry wood, he bored a small hole in it.
+Now, taking the stick, he placed the end of it into the hole, and then,
+rubbing the stick between his hands, he made it revolve so rapidly that
+in a minute or less a slight smoke could be seen in the hole where the
+end of the stick was revolving. Stopping for just a moment, he got some
+dry punk and put it into the hole and around the end of the stick and
+began to twirl it again, at the same time gently blowing on the punk.
+In less time than it takes me to write it he had got a spark. This he
+blew gently until it became two, or three and more, and then with a
+few pieces of shredded cedar bark he picked up the sparks, blew them
+more and more until the bark was ignited, and in five minutes he had a
+good camp-fire.
+
+Mescal is one of the chief native foods of both Wallapais and
+Havasupais. They call it vi-yal. It is made in winter, when the plant
+is fullest of moisture. It is a species of cactus that is treated as
+follows: A sharp stick is thrust into the plant to see if it is soft
+and moist enough. Then the outer leaves are cut off until the white,
+pulpy, and fibrous masses inside are exposed. This is the part used. It
+is cooked in large pits, ten or more feet in diameter. A hole is dug in
+the ground, or better still, in a mass of rocky debris. Plenty of wood
+is laid in the hole, and this covered over with small pieces of rock
+upon which the material to be cooked is placed four or five feet high.
+This, in turn, is also covered with small stones, grass, and dirt to
+keep in the heat. The wood is then fired and allowed to burn for two or
+more days. Then the dirt and grass are taken off, and if the mass has
+cooked brown it is removed, piled upon flat rocks, and then pounded by
+the women into big flat sheets, three or four feet wide and twice as
+long. Exposure in the sun rapidly dries it, when it is folded up into
+two or three feet lengths, taken home, and stored for winter use.
+
+Sometimes the mescal is pounded and eaten raw, and again it is pounded,
+soaked in plenty of water, partially fermented, and the liquor used as
+a drink.
+
+The fruit of the tuna (a-te-e) is sometimes pounded and rolled into a
+large mass, dried, and put away for future use. Thus prepared it will
+keep for a long time, very often being brought out a year after, when
+the new crop is nearly ripe.
+
+Other natural vegetable foods of the Wallapais are a black grass seed
+(a-gua-va), white grass seed (i-eh-la), the acorn and the pinion nut
+(o-co-o).
+
+The shamans and others sometimes take the jimson-weed
+(smal-a-ga-to'-a), pound it up, soak it, and drink the decoction. It
+is a frightful drink, producing results worse than whiskey. For a time
+the debauchee sees visions and dreams dreams, then he becomes crazy
+and frantic, and then, exhausted, tosses in a quieter delirium until
+restored to his senses, to be nervously racked for days afterwards.
+The Havasupais are so bitter against its use that their children are
+brought up to regard it as one of the most dangerous and evil of plants.
+
+Until Miss Calfee, of the Indian Association, was sent to work among
+the Wallapais, they had so entirely neglected the art of basket weaving
+as to let it almost entirely die out amongst them. By her endeavors,
+however, it has been resuscitated, and now there are quite a number
+of fairly good Wallapai baskets made. The inordinate love of bright
+colors manifested by the average white tourist--note I say tourist,
+and not Indian--is so completely perverting the taste of the Wallapais
+as to render it almost impossible to buy a basket which contains only
+the primitive colors. These are mainly the white of the willow and the
+black of the martynia. A straw-color, a yellow, and a red are also
+native with them, the dyes being vegetable and mineral secured from
+plants, roots, and rocks close at hand. Some of the younger girls
+have set themselves to learn the art, and one of them is already most
+successful. She is a bright and cheerful maiden, and the basket she
+holds in her lap is of her own manufacture. The design is worked out
+in martynia. It represents the plateaus and valleys of her home, and
+the inverted pyramid is the tornado or cyclone. It is her prayer to
+Those Above to keep the cyclone in the centre of the plateaus so that
+no injury may be done to her parents' corn-fields, melon-patches, and
+peach-trees which are in the canyon depths.
+
+The Wallapais have had the same trouble about the white man seizing the
+best land on their reservation that most other tribes have been subject
+to. When the reserve was set apart by executive order a man named
+Spencer was living on land included therein, and he claimed two of the
+finest of the springs, one, that of Mattaweditita, being their most
+sacred of places. He was soon murdered, whether by Indians or whites I
+am unable to say, and no one occupied these springs until a man named
+W. F. Grounds, regardless of the executive order, took possession of,
+and claimed, Mattaweditita to the exclusion of the Wallapais. This he
+sold to a man named J. W. Munn. Later he and Munn had quarrels about
+it and both claimed it. Then the Indian Agent interfered, and, finding
+that the Indians had always claimed it as their own, that it was on
+their reserve, and that they actually wished to continue to cultivate
+it, he ordered both men to leave. Grounds had about seventy-five
+head of cattle and Munn had a garden. The latter vacated quietly,
+but Grounds brought back his cattle after they were removed. In the
+meantime the Indians had planted their gardens, and when the cattle
+came in their crops were speedily demolished. Again the cattle were
+removed and again brought back. About this time some one generously
+gave to the Indians, or left where they could be picked up, some
+melons or cucumbers or both, of which fourteen of the Wallapais living
+in Mattaweditita Canyon partook. Of the fourteen, thirteen sickened
+and died. Of course there was no way of fastening this dastardly and
+cowardly crime upon any one, but whites as well as Indians are pretty
+generally agreed as to who was its perpetrator.
+
+The few remaining Indians were now given wire to fence in the canyon,
+but the old animals of Grounds' herds pushed the wires down in their
+eagerness to get to and eat the Indians' wheat. The trails were now
+fenced, and this proved an effectual bar. Later this exemplary white
+man turned a band of saddle horses into an Indian's garden on the
+reservation for pasturage. This brought upon him an order of exclusion
+from the reservation and a command to entirely remove his stock within
+a year. Whether this has been done or not I am unable to say, although
+the Department at Washington confirmed the order and required that it
+be done.
+
+During all this squabbling it can well be imagined how the crops of the
+Indian suffers; but what must be his conception of white men, their
+government, and their justice?
+
+
+
+
+CHAPTER XII
+
+THE ADVENT OF THE WALLAPAIS
+
+
+In the days of the long ago, when the world was young, there emerged
+from Shi-pa-pu two gods, who had come from the underworld, named
+To-cho-pa and Ho-ko-ma-ta. When these brothers first stood upon the
+surface of the earth, they found it impossible to move around, as the
+sky was pressed down close to the ground. They decided that, as they
+wished to remain upon the earth, they must push the sky up into place.
+Accordingly, they pushed it up as high as they could with their hands,
+and then got long sticks and raised it still higher, after which they
+cut down trees and pushed it up higher still, and then, climbing the
+mountains, they forced it up to its present position, where it is out
+of reach of all human kind, and incapable of doing them any injury.
+
+While they were busy with their labors, another mythical hero appeared
+on the scene, on the north side of the Grand Canyon, not far from the
+canyon that is now known as Eldorado Canyon. Those were the "days of
+the old," when the animals had speech even as men, and in many things
+were wiser than men. The Coyote travelled much and knew many things,
+and he became the companion of this early-day man, and taught him of
+his wisdom. This gave the early man his name, Ka-that-a-ka-na-ve, which
+means "Told or Taught by the Coyote."
+
+[Illustration: A WALLAPAI, MAKING A MEAL ON THE FRUIT OF THE TUNA, OR
+PRICKLY PEAR.]
+
+[Illustration: WALLAPAI MAIDEN AND PRAYER BASKET.]
+
+For long they lived together, until the man began to grow lonesome.
+He no longer listened to the speech of the Coyote, and that made the
+animal sad. He wondered what could be done to bring comfort to his
+human friend, and at length suggested that he consult Those Above.
+Kathat-a-kanave was lonesome because there were none others of his kind
+to talk to. He longed for human beings, so, accepting the advice of the
+Coyote, he retired to where he could speak freely to Those Above of
+his longings and desires. He was listened to with attention, and there
+told that nothing was easier than that other men, with women, should
+be sent upon the earth. "Build a stone hawa--stone house--not far from
+Eldorado Canyon, and then go down to where the waters flow and cut from
+the banks a number of canes or sticks. Cut many, and of six kinds.
+Long thick sticks and long thin sticks; medium-sized thick sticks and
+medium-sized thin sticks; short thick sticks and short thin sticks. Lay
+these out carefully and evenly in the stone hawa, and when the darkest
+hour of the night comes, the Powers of the Above will change them into
+human beings. But, beware, lest any sound is made. No voice must speak,
+or the power will cease to work."
+
+Gladly Kathat-a-kanave returned to the stone house, and with a hearty
+good-will he cut many canes or sticks. He carried them to the house,
+and laid them out as he had been directed, all the time accompanied
+by the Coyote, who rejoiced to see his friend so cheerful and happy.
+Kathat-a-kanave told Coyote what was to occur, and Coyote rejoiced
+in the wonderful event that was about to take place. When all was
+ready Kathat-a-kanave was so wearied with his arduous labors that he
+retired to lie down and sleep, and bade Coyote watch and be especially
+mindful that no sound of any kind whatever issued from his lips.
+Coyote solemnly pledged himself to observe the commands,--he would
+not cease from watching, and not a sound should be uttered. Feeling
+secure in these promises, Kathat-a-kanave stretched out and was soon
+sound asleep. Carefully Coyote watched. Darker grew the night. No
+sound except the far-away twho! twho! of the owl disturbed the perfect
+stillness. Suddenly the sticks began to move. In the pitch blackness
+of the house interior, Coyote could not see the actual change, the
+sudden appearing of feet and legs and hands and arms and head, and the
+uprising of the sticks into perfect men and women, but in a few moments
+he had to stand aside, as a torrent of men, women, and children poured
+out of the doorway. Without a word, but thrilled even to the tip of
+his tail with delight, he examined men, women, youths, maidens, boys,
+girls, and found them all beautifully formed and physically perfect.
+Still they came through the door. Several times he found himself about
+to shout for joy, but managed to restrain his feelings. More came, and
+as they looked around them on the wonderful world to which they had
+come from nothingness, and expressed their astonishment (for they were
+able to speak from the first moment), Coyote became wild with joy and
+could resist the inward pressure no longer. He began to talk to the
+new people, and to laugh and dance and shout and bark and yelp, in the
+sheer exuberance of his delight. How happy he was!
+
+Then there came an ominous stillness. The movements from inside the
+house ceased; no more humans appeared at the doorway. Almost frozen
+with terror, Coyote realized what he had done. The charm had ceased.
+Those Above were angry at his disobedience to their commands.
+
+When Kathat-a-kanave awoke he was delighted to see the noble human
+beings Those Above had sent to him, but when he entered the hawa his
+delight was changed to anger. There were hundreds more sticks to
+which no life had been given. Infuriated, he turned upon Coyote and
+reproached him with bitter words for failing to observe his injunction,
+and then, with fierce anger, he kicked him and bade him begone! His
+tail between his legs, his head bowed, and with slinking demeanor,
+Coyote disappeared, and that is the reason all coyotes are now so
+cowardly, and never appear in the presence of mankind without skulking
+and fear.
+
+As soon as they had become a little used to being on the earth,
+Kathat-a-kanave called his people together and informed them that
+he must lead them to their future home. They came down Eldorado
+Canyon, and then crossed Hackataia (the Grand Canyon) and reached
+a small but picturesque canyon on the Wallapai reservation, called
+Mat-ta-wed-it-i-ta. This is their "Garden of Eden." Here a spring of
+water supplies nearly a hundred miners' inches of water, and there are
+about a hundred acres of good farming land, lying in such a position
+that it can well be irrigated from this spring. On the other side
+of the canyon is a cave about a hundred feet wide at its mouth, and
+perched fully half a thousand feet above the valley.
+
+Now Kathat-a-kanave disappears in some variants of the story, and
+Hokomata and Tochopa take his place at Mattaweditita. The latter is
+ever the hero. He gave the people seeds of corn, pumpkins, melons,
+beans, etc., and showed them how to plant and irrigate them. In the
+meantime they had been taught how to live on grass seeds, the fruit
+of the tuna (prickly pear), and mescal, and how to slay the deer,
+antelope, turkey, jack-rabbit, cottontail, and squirrel.
+
+When the crops came Tochopa counselled them not to eat any of
+the product except such as could be eaten without destroying the
+seeds,--the melons and pumpkins,--so that when planting time came they
+had an abundance. When the next harvest was ripe the crops were large,
+and after picking out the best for seeds, some were stored away in the
+cave as a reserve and the remainder eaten. As the years went on they
+increased in numbers and strength. Tochopa was ever their good friend
+and guide. He taught them how to dance and smoke and rattle when they
+became sick; he gave them _toholwa_--the sweat-house--to cure them
+of all evil; he taught the women how to make pottery, baskets, and
+blankets woven from the dressed skins of rabbits. The men he taught
+how to dress buckskin, and hunt and trap all kinds of animals good for
+food. Thus they came almost to worship him and be ever singing his
+praises. This made Hokomata angry. He went away and sulked for days at
+a time. In his solitude he evidently thought out a plan for wreaking
+his jealous fury upon Tochopa and those who were so fond of him. There
+was one family, the head of which was inclined to be quarrelsome, and
+Hokomata went and made special friends with him. He taught the children
+how to make pellets of clay, and put them on the end of sticks and then
+shoot them. Soon he showed them how to make a dart, then a bow and
+arrow, and later how to take the horn of a deer, put it in the fire
+until it was softened so that it could be moulded to a sharp point.
+This made a dangerous dagger. Finally he wrapped buckskin around a
+heavy stone, and put a handle to it, thus making a war-club; took a
+rock and made a battle-hammer of it; and still another, the edge of
+which he sharpened so that a battle-axe was provided. In the meantime
+he had been stealthily instilling into the hearts of his friends the
+feelings of hatred and jealousy that possessed him. He taught the
+children to shoot the mud pellets at the children of other families.
+He supplied the youths with slings, and bows and arrows, and soon
+stones and arrows were shot at unoffending workers. Protestations and
+quarrels ensued, the fathers and mothers of the hurt children being
+angry. Hokomata urged his friends to defend their children, and they
+took their clubs, battle-hammers and axes, and fell upon those who
+complained. Thus discord and hatred reigned, and soon the two sides
+were involved in petty war. Tochopa saw Hokomata's movements with
+horror and dread. He could not understand why he should do these
+terrible things. Yet when the people came to him with their complaints
+he felt he must sympathize with them. The trouble grew the greater
+the population became, until at last it was unbearable. Then Tochopa
+determined on stern measures. Stealthily he laid his plan before the
+heads of the families. Each was to leave the canyon, under the pretext
+of going hunting, gathering pinion nuts, grass seeds, or mescal, and go
+in different directions. Then at a certain time they were all to gather
+at a given spot, and there provide themselves with weapons. Everything
+was done as he had planned, the quarrellers--the Wha-jes--remaining
+behind with Hokomata. Then, one night, the whole band, well armed,
+returned stealthily to the canyon and fell upon the quarrellers. Many
+were slain outright, and all the remainder driven from the home they
+had cursed. Not one was allowed to remain. Thus the Wha-jes became
+a separate people. White men to-day call them Apaches, but they are
+really the Wha-jes, the descendants of the quarrelsome people the
+Wallapais drove out of Mattaweditita Canyon.
+
+Hokomata was furious. He was conquered, but led his people to settle
+not far away, and many times they returned to the canyon and endeavored
+to kill all they could. Thus warfare became common. The spear was
+invented,--a long stick with a sharpened point of flint. Sometimes
+the Wha-jes would come in large numbers, when many of the men were
+away hunting. Then all the attacked would flee to the cave before
+mentioned--which they still call Kathat-a-kanave's Nyu-wa (Cave
+House)--where they built an outer wall of fortification, and farther
+back still another. Several times the outer wall was stormed and taken,
+but never could the Wha-jes penetrate to the inner part of the cave, so
+to this day it is termed Wa-ha-vo,--the place that is impregnable.
+
+After many generations had passed, Hokomata saw it was no use keeping
+his people near the canyon; they could never capture it, and they had
+lost all desire to become again part of the original people, so he led
+them away to the southeast, beyond the San Francisco Mountains, down
+into what is now southern Arizona and New Mexico. Here they settled
+down somewhat and became the Apache race, though they are still
+Wha-jes--quarrellers.
+
+Left to themselves, the families in Mattaweditita increased rapidly,
+until soon there were too many to live in comfort. So Tochopa took
+most of them to Milkweed Canyon, and then he divided the separate
+families and allotted to each his own territory. To the Mohaves he
+gave the western region by the great river; the Paiutis he sent to the
+water springs and pockets of southern Nevada and Utah; the Navahoes
+went east and found the great desert region, where game was plentiful;
+and the Hopis, who were always afraid and timid, built houses like
+Kathat-a-kanave's fortress on the summit of high mountains or mesas.
+The Havasupais started to go with the Hopis, and they camped together
+one night in the depths of the canyon where the blue water flows to
+Hackataia--the Colorado. The following morning when they started to
+resume their journey a child began to cry. This was an omen that
+bade them remain, so that family stayed and became known as the
+Haha-vasu-pai, the people of the Blue Water. Most of the remaining
+families went into the Mountains of the Tall Pine, south of Kingman,
+and thus became known as the pai (people) of the walla (tall pines).
+Here they found plenty of food of all kinds and abundance of game. As
+they increased in numbers they spread out, some going to Milkweed,
+others to Diamond and Peach Springs Canyons, and wherever they could
+find food and water.
+
+Thus was the human race begun and the Wallapais established in their
+home.
+
+When I asked where the white race came from, old Leve-leve scratched
+his head for a moment and then declared that they were made from the
+left-over sticks in Kathat-a-kanave's house.
+
+But the Apaches, under Hokomata, would not leave the various peoples at
+peace. They warred upon them all the time. And that is why the Wallapai
+parents of a later day became accused of cruelty to their children.
+Scattered about, a few here and a few there, they were fit subjects
+for Apache attacks. A code of smoke signals, for warning, was adopted,
+but it was not always possible to prevent surprises. Sometimes the
+father of a family would go hunting and it would not be possible for
+the mother and children to go along. If she were attacked under such
+conditions, what could she do? If she tried to escape, hampered with
+her little ones, they would all be caught and she would have to submit
+to her captors and stand by and see them ruthlessly murdered. So she
+preferred to kill them herself, which she often did by strangling or
+suffocation. Then she might hope to reach the mountains and hide until
+the cover of night gave her an opportunity to escape. This explanation
+has actually been given to me as a statement of fact by some of the
+older women of the tribe.
+
+Sometimes when the Apaches would attempt a raid they would be
+checkmated, the tables turned, and they themselves captured. Then there
+were great rejoicings. A feast was invariably held, at which the scalps
+were exposed on a pole around which the dances were conducted in the
+light of immense fires.
+
+Of late years both Apaches and Wallapais have been taught to bury their
+enmity. Acting upon the suggestion of former agent Ewing, the Wallapai
+chiefs sent a messenger of peace and invitation to the Apache chiefs,
+asking them to come and visit the Wallapais during watermelon and green
+corn time, and be friends as the Great Father at Washington desires.
+Yet the Apaches, though the invitation has been several times repeated,
+have never come. They remember "the days of the years gone by,"--the
+days of murder, rapine, scalpings, and stealings of women. And they
+are afraid that poison, treachery, sudden death, torture perhaps, lurk
+behind the seeming friendliness. Revenge is sweet to an Indian, and the
+Apache cannot conceive that so great a conversion has taken place in
+the Wallapai heart as to lead him to forego his just revenge.
+
+[Illustration: SUSQUATAMI, WALLAPAI WAR CHIEF.]
+
+[Illustration: TUASULA, WALLAPAI CHIEF.]
+
+When first known to the white man they were found inhabiting the region
+they now occupy, including the Wallapai (sometimes spelled Hualapai),
+Yavapai, and Sacramento Valleys. Their chief mountain ranges were the
+Cerbab, Wallapai, Aquarius, and northern portion of Chemehuevi ranges.
+They roamed as far south as Bill Williams' Fork of the Colorado, and
+its branch, the Santa Maria. They then numbered about the same as they
+do now, between six and seven hundred.
+
+In Coues' translation of Garces' Diary Prof. F. W. Hodge gives other
+forms of spelling the name of the Wallapais, as follows: "Hah-wal-coes,
+Haulapais, Ha-wol-la Pai, Ho-allo-pi, Hualpais, Hualapais, Hualipais,
+Hualopais, Hualpaitch, Hualpas, Hualpias, Huallapais, Hulapais,
+Hwalapai, Jagullapai (after Garces), Jaguyapay, Jaqualapai,
+Jaguallapai, Tiquillapai, Wallapais, Wil-ha-py-ah."
+
+These and the various names given to the Wallapais show the
+difficulties explorers encounter in endeavoring correctly to spell the
+names they hear. It should never be forgotten that the Amerinds of the
+Southwest speak with quite as great a latitude in pronunciation as is
+found in the wonderfully varied dialects of the English language. To
+make all these different pronunciations conform to a standard American
+method is one part of the grand work of the Geographical Board, a much
+abused but highly necessary public body.
+
+
+
+
+CHAPTER XIII
+
+THE PEOPLE OF THE BLUE WATER AND THEIR HOME
+
+
+Of no people of the Southwest, perhaps, has so much utter nonsense been
+written as of this interesting People of the Blue Water, the _pai_
+(people) of the _vasu_ (blue) _haha_ (water)--the Havasupais. As far as
+we know, Padre Garces was the first white man to visit them in their
+Cataract Canyon home, and he speaks of his visit in his interesting
+Diary translated and annotated by the lamented Elliott Coues shortly
+before his death.
+
+Captain Sitgreaves, Lieutenant Ives, Captain Palfrey, Major J. W.
+Powell, Lieut. F. H. Cushing, and others in turn visited them, but very
+little was either known or written about them when, over a dozen years
+ago, I was conducted to their marvellously picturesque home by Mr. W.
+W. Bass, the well-known guide of the Grand Canyon.
+
+The journey on that occasion was a remarkable one for me, as, though
+I was fairly well versed in the trails of the Grand Canyon (having
+then descended four of them), I had never seen such a trail as was the
+Topocobya Trail down which we descended late in the evening. Leaving
+our wagon, after sixteen miles' drive through the Kohonino Forest
+from Bass Camp, we packed food, blankets, and cameras on horses and
+burros, and, after two miles of travel in what in Western parlance is
+called a "draw," the real head of the trail was reached. We walked in
+the closing dusk of day to the edge of the precipice and looked off
+to where our guide told us we must shortly be travelling. Far below,
+almost a thousand feet, without the sign of a trail, it seemed as if
+he must be hoaxing us. Soon, however, as we followed him, we found
+ourselves on a rocky shelf, and then began the most stupendous series
+of zigzags I had ever been on. Back and forth we wended, our trail a
+mere scratch on the rocky slope, here descending rugged steps, where a
+misstep meant sure and awful death. Higher and higher the walls rose
+around us; darker and darker grew the night; more weird and awesome the
+wind and weather carved figures sculptured on the sides and summits
+of the walls, and still down we went. At last we reached a vast
+cavernous-like place where Topocobya Spring is located. A small flow of
+water comes from the solid rock, and there we watered our horses and
+filled up our canteens prior to advancing on our seemingly never-ending
+descent. At last we reached the level, and there, lighting a fire, made
+camp and rested before penetrating farther into the deep and mystic
+recesses of the Havasupais. Early in the morning we began the farther
+descent. Mile after mile we traversed, first riding on the dry bed
+of the winter stream, then entering the narrower walls formed by the
+erosion of centuries through first one stratum of rock, then another.
+Now we were riding on a narrow shelf, on one side of which was a high
+wall, and on the other a deep, narrow ravine, in the bottom of which
+the erosive forces have cut a number of holes,--small troughs or bath
+tubs in the sandstone, where during the rainy season pools of delicious
+water may be found. In a short time we were riding up or down literal
+stairways cut in the rock, or rounding "Cape Horns," where we held our
+breath at the dreadful consequences that would ensue were horse or man
+to slip. Entering Rattlesnake Canyon our whole course was on a shelving
+slope of rock, over which even experienced horses tread gingerly. At
+last we came to the bed of the main canyon, and then for five or six
+miles we journeyed on, in the sand or the gravelly wash, for the stream
+that flows through this narrow canyon in storm times has no other law
+than its own wilful force. To-day we ride in one place, to-morrow's
+storm changes everything. After numberless twinings and twistings,
+all of which, however, gave a persistent northwesterly direction to
+our travelling, we came in sight of a score or so of large and fine
+cottonwood trees, whose height far surpassed the smaller mesquite,
+cottonwood, and other trees that line much of the canyon's bed. These
+large trees told us our journey was practically at an end, for here
+begins the outpouring of the numberless springs that make the stream
+we can already hear rushing in its pebbly bed lower down. Without any
+premonition they spring out in large and small volume at the foot of
+some of these trees, and the Havasu--the Blue Water--is made. Every few
+yards adds to the water's volume, for more springs empty their flow
+into it. The first and only real buildings are the schoolhouse and the
+homes of the farmer and teachers, and then, at once, begin the small
+farms of the Havasupais.
+
+Stand on the slope here, where a mass of talus rises from the trail
+side, so that we can survey the whole of the picturesque scene. Note
+its setting! Towering walls of regularly laminated red sandstone,
+though the layers are of differing thicknesses, wind in and out, as
+if following the meandering course of the stream, and over this the
+perfect blue of the Arizona sky. These make the most marvellously
+picturesque dwelling-place of America. Even Acoma's mesa heights and
+Walpi's precipice-surrounded walls are not more picturesque, and when
+you add the charm of the verdure nourished by the sweet waters of the
+Havasu, the picture is complete in its unique attractiveness.
+
+Not even in the Green Emerald Isle, or the county of Devonshire, or
+the vineyards of France, is richer verdure to be found than fills up
+the open space between these great walls. Willows reveal the winding
+path of the Havasu, and everywhere else are the fields of the Indians.
+Patches of corn, watermelons, squash, canteloupes, beans, sunflowers,
+chili, onions, and alfalfa, with here and there peach, mesquite, and
+cottonwood trees, abound. As a rule these patches are protected and
+set off one from another by hedges of wattled willows or fences of
+rudely placed cottonwood poles. Through the fields trails meander in
+every direction, and they are also "cut up" by irrigating ditches. Some
+of the better irrigated fields are divided into small sections--like
+the squares of a checker-board--in order that the water may be more
+systematically distributed.
+
+The peaceful _hawas_ of the Havasupais nestle here and there among
+these verdant growths. Themselves covered with willows, it is often
+hard to distinguish them from the trees, were it not that at our
+approach small groups of men, women, and children, some clad in
+flaming red, others in all the colors of the rainbow, and some in even
+less than Mark Twain's descriptive smile, stand forth and reveal the
+dwelling-places. Now and again the curling line of bluish smoke of the
+camp-fire reveals the hawa, and we gladly avail ourselves of one or the
+other of these marks of identification to make ourselves more familiar
+with the real home of the Havasupais. After investigation we find there
+are several distinct types of houses, all simple and primitive, and yet
+each different from the other.
+
+Chickapanagie's summer home is a type of the simplest character. Two
+upright poles with forks at the top, standing about six feet high, are
+placed in line with each other fifteen feet apart. A cross-beam is
+placed on these uprights. Then a row of poles, about eight to nine feet
+in length, is sloped against the cross-beam. These are covered with
+willows, and there is the completed hawa.
+
+What queer dwelling-places men have, and ever have had, and possibly
+ever will have. At the Paris Exposition of 1889 one whole street was
+devoted to a history of inhabited dwellings. At one end were the
+earliest "homes" of the paleolithic age, caves and huts, followed
+by the Lake Dwellings and the wickiups, tepees, or tents of the
+present-day Indian, the latter being the same primitive structures the
+aborigines have ever used. The other end of the street was devoted to
+the domestic architecture of our own day, and there, in a few hours,
+one could study almost every known form of home structure. But who
+could ever reproduce some of the homes these Havasupais live in? Wicker
+huts in the open, and caves in the faces of solid sandstone walls two
+thousand feet and more in height, these in turn surmounted by domes and
+obelisks and towers and cupolas that no modern architect dare attempt
+to rival.
+
+These massive walls absorb the heat of the sun in summer time and thus
+keep the canyon intensely hot both night and day. The large flow of
+water and the dense growth of willows and other verdure keep the soil
+constantly moist, so there is a humidity in the atmosphere which, in
+hot weather, makes it very oppressive.
+
+This moisture renders the canyon cold in winter, although the
+thermometer never ranges very low. Snow falls but seldom, and then
+disappears almost as soon as it lights. In 1898 there was snow that
+stayed on the ground for several hours, but this was one of the
+severest winters they have had for many years.
+
+A hundred yards or so below where the springs commence to flow Wallapai
+Canyon enters from the left. It is similar in appearance to, though
+narrower than, Havasu (Cataract) Canyon, the walls being of red
+sandstone, the strata of which are as regular as if laid by masons. A
+few hundred yards beyond the junction of the two canyons a remarkable
+piece of Indian engineering is in evidence, showing how the Indians
+ascend from a lower to an upper platform. There is a drop here in
+the stratum of some twenty-five or thirty feet, and to overcome this
+obstacle the Havasupais built a cage with logs which they filled with
+stones, and then from this stretched rude logs up and across, to which
+other logs were fastened, thus making a fairly substantial bridge from
+the lower to the upper stratum over which their horses as well as
+themselves could safely pass. The trail from this point ascends through
+tortuous canyons a distance of seven miles to the territory occupied by
+the Wallapais.
+
+Just below the entrance to Wallapai Canyon a vast mass of talus has
+fallen, and two hundred yards farther down, the Cataract Canyon trail
+goes over a portion of this talus to avoid the creek, which has here
+crossed from the other side of the canyon and has become a rapidly
+flowing stream some two feet or more in depth. Attached to this talus
+is a large mass of solid concrete made of pebbles, rocks, and sand that
+have been washed down in the creek and made cohesive by the lime from
+the water. Here the canyon narrows again and the stupendous walls seem
+very near to the willow-fringed stream and the small fields. A few
+hundred feet farther it opens out again, and as one rides on the trail
+he gets exquisite views of the gray stone walls superposed on the red
+sandstones to the northwest. These gray and creamy sandstones, with
+their numerous and delicate tints and shades, afford most delightful
+contrasts to the glaring and monotonous red of the walls beneath.
+From this point we gain our first view of the so-called Havasupai
+stone gods, named by them "Hue-gli-i-wa," the story of which is told
+elsewhere.
+
+These rocky pillars with their supporting walls seem as if they were
+once a part of a great wall that entirely spanned the canyon, the
+towers being sentinel outlooks to guard from attack both above and
+below. The portion of the wall to the right, as one descends the
+canyon, has been washed away, but the tower-crowned mass to the left
+still preserves a broad sweep into the very heart of the canyon as if
+it would bar all further progress. Following the sweep of this curve
+and passing the wall immediately underneath the outermost of the two
+towers, we view from the trail which ascends a mass of talus at this
+point another widened-out part of the canyon, which seems entirely
+covered with willows, here and there overshadowed by a few straggling
+cottonwoods. This is where the ceremonial dances of the Havasupais
+take place.
+
+On the summit of the wall on the other side of the canyon from the
+Hue-gli-i-wa are two stone objects, one named Hue-a-pa-a, and the one
+farther down the canyon, Hue-pu-keh-i. These are great objects of
+reverence, for they represent the ancestors of the Havasupai race.
+Hue-a-pa-a--the man--has a child upon his back and two more by his
+side, and he is calling to his wife--Hue-pu-keh-i--to hurry along, as
+the baby is hungry and needs his dinner. The full breasts of the stone
+woman show that she is a nursing mother.
+
+Slightly below these stone figures, and on the right-hand side of the
+canyon, is the old fort, where in the days of fighting the Havasupais
+were wont to retire when attacked. The fort is impregnable on three
+sides, being precipitous, and on the fourth is accessible only up a
+narrow trail, which is guarded by piles of rocks which are ready to be
+tumbled, even by a woman, upon the heads of foes who attempt to ascend.
+The fortifications and stones for defence still remain, but it is many
+years since they were used for their original purposes.
+
+One's mind becomes very active as he looks upon this tribe of Indians
+and thinks of their traditions, history, and life. So far, their almost
+entirely isolated condition has been their preservation, although, sad
+to say, much of their earlier contact with our civilization was not of
+the best character.
+
+Even in this land of our boasted Christianity it is true that the
+strong prey upon the weak. The domination of physical force is giving
+way to the domination of mental force, but which is the greater evil?
+Why should the man born with a mental advantage over his fellows
+exercise that advantage any more than the man born with a physical
+advantage? We have not quite ceased to worship the Sullivans,
+the Corbetts, and the Fitzsimmonses, and, where we have, we have
+transferred our worship to the intellectually strong, many of whom are
+no more worthy our homage than the prize fighters. So now it is the
+intellectually strong who prey upon the intellectually weak, and, as in
+the physical conflict, it is inevitable that the weak "go to the wall."
+In simple cunning the Havasupai Indian may be our superior, but in deep
+craft he is "out of the field." His bow and arrow tipped with obsidian
+or flint pitted against our repeating rifle; his rolling of heavy rocks
+opposed to our Gatling guns; his mule and burro against our iron horse;
+and his pine torch against our electric light,--all demonstrate him to
+be in his intellectual minority, or at an intellectual disadvantage. He
+makes a fine figure in our romances, but I sadly fear that the knell of
+his doom has sounded, and that a few generations hence he will be no
+more.
+
+[Illustration: HAVASUPAI FORTRESS AND HUE-GLI-I-WA, OR ROCK FIGURES.]
+
+Wallapai and Havasu Canyons, far more than the Grand Canyon, meet
+the popular idea as to what a canyon is. Their walls are narrow and
+precipitous, and one staying in their depths must be content with a
+late sunrise and an early sunset. Just above the rude bridge before
+described are several natural reservoirs of water. Here the canyon is
+not more than from one hundred and fifty to two hundred and fifty feet
+wide. This close proximity of the walls, which fairly overshadow one,
+compels one to feel his insignificance far more than when he stands in
+the wider and more comprehensive vastness of the Grand Canyon.
+
+From leading Havasupais I learn that many years ago the various tribes
+of this region were at war one with another, until finally a treaty
+of peace was entered into and boundaries defined. The Paiutis were
+to remain in Nevada and Utah and not cross the Colorado River, the
+Wallapais had their region to the west of Havasu Canyon, the Mohaves,
+Hopis, Pimas, Apaches, Navahoes, Chimehuevis, and the rest their
+prescribed limits, over which they were not to go without permission
+from the chiefs into whose territory they wished to pass. And,
+generally speaking, this treaty has been observed.
+
+Of the exquisitely beautiful waterfalls that give the commonly accepted
+name to Havasu Canyon, viz., Cataract Canyon, I have not space here to
+treat. I have already somewhat fully described them in my book on the
+Grand Canyon.
+
+
+
+
+CHAPTER XIV
+
+THE HAVASUPAIS AND THEIR LEGENDS
+
+
+In almost every case one finds a variety of differing legends related
+by the Indians of any tribe upon the same subject. As the Wallapais
+and Havasupais are cousins, one would naturally expect their legends
+to have some things in common. How much this is so will be seen by a
+comparison of the following story with that of the Wallapai Origin
+Legend.
+
+       *       *       *       *       *
+
+"The two gods of the universe," said O-dig-i-ni-ni'-a, the relator of
+the mythic law of the Havasupais, "are Tochopa and Hokomata. Tochopa
+he heap good. Hokomata heap han-a-to-op'-o-gi--heap bad all same white
+man's devil. Him Hokomata make big row with Tochopa, and he say he
+drown the world.
+
+"Tochopa was full of sadness at the news. He had one daughter whom he
+devotedly loved, and from her he had hoped would descend the whole
+human race for whom the world had been made. If Hokomata persisted in
+his wicked determination she must be saved at all hazard. So, working
+day and night, he speedily prepared the trunk of a pinion tree by
+hollowing it out from one end. In this hollow tree he placed food and
+other necessaries, and also made a lookout window. Then he brought
+his daughter, and telling her she must go into this tree and there be
+sealed up, he took a sad farewell of her, closed up the end of the
+tree, and then sat down to await the destruction of the world. It was
+not long before the floods began to descend. Not rain, but cataracts,
+rivers, deluges came, making more noise than a thousand Hack-a-tai-as
+(Colorado River) and covering all the earth with water. The pinion
+log floated, and in safety lay Pu-keh-eh, while the waters surged
+higher and higher and covered the tops of Hue-han-a-patch-a (the San
+Franciscos), Hue-ga-w[=oo]l-a (Williams Mountain), and all the other
+mountains of the world.
+
+"But the waters of heaven could not always be pouring down, and soon
+after they ceased, the flood upon the earth found a way to rush
+into the sea. And as it dashed down it cut through the rocks of the
+plateaus and made the deep Chic-a-mi-mi (canyon) of the Colorado River
+(Hack-a-tai-a). Soon all the water was gone.
+
+"Then Pu-keh-eh found her log no longer floating, and she peeped out
+of the window Tochopa had placed in her boat, and, though it was misty
+and almost dark, she could see in the dim distance the great mountains
+of the San Francisco range. And near by was the canyon of the Little
+Colorado, and to the north was Hack-a-tai-a, and to the west was the
+canyon of the Havasu.
+
+"The flood had lasted so long that she had grown to be a woman, and,
+seeing the water gone, she came out and began to make pottery and
+baskets as her father long ago had taught her. But she was a woman. And
+what is a woman without a child in her arms or nursing at her breasts?
+How she longed to be a mother! But where was a father for her child?
+Alas! there was no man in the whole universe!
+
+[Illustration: CHICKAPANAGIE'S WIFE, A HAVASUPAI, PARCHING CORN IN
+BASKET.]
+
+[Illustration: A WALLAPAI WOMAN POUNDING ACORNS.]
+
+"Day after day longings for maternity filled her heart, until,
+one morning,--glorious happy morning for Pu-keh-eh and the Havasu
+race,--the darkness began to disappear, and in the far-away east
+soft and new brightness appeared. It was the triumphant Sun coming
+to conquer the long night and bring light into the world. Nearer and
+nearer he came, and at last, as he peeped over the far-away mesa
+summits, Pu-keh-eh arose and thanked Tochopa, for here, at last, was a
+father for her child. She conceived, and in the fulness of time bore a
+son, whom she delighted in and called In-ya'-a--the son of the Sun.
+
+"But as the days rolled on she again felt the longings for maternity.
+By this time she had wandered far to the west and had entered the
+beautiful canyon of the Havasu, where deep down between the rocks
+were several grand and glorious waterfalls, and one of these,
+Wa-ha-hath-peek-ha-ha, she determined should be the father of her
+second child.
+
+"When it was born it was a girl, and to this day all the girls of the
+Havasupai are 'daughters of the water.'
+
+"As these two children grew up they married, and thus became the
+progenitors of the human race. First the Havasupais were born, then the
+Apaches, then the Wallapais, then the Hopis, then the Paiutis, then the
+Navahoes.
+
+"And Tochopa told them all where they should live. The Havasupais and
+the Apaches were to dwell in Havasu Canyon, the former on one side of
+the Havasu (blue water), and the latter on the other side, and occupy
+the territory as far east as the Little Colorado and south to the San
+Francisco Mountains. The Wallapais were to roam in the country west of
+Havasu Canyon, and the Hopis and Navahoes east of the Little Colorado,
+and the Paiutis north of the big Colorado.
+
+"And there in Havasu Canyon, above their dancing-place, he carved on
+the summit of the walls figures of Pu-keh-eh and A-pa-a to remind them
+from whom they were descended. Here for a long time Havasupais and
+Apaches lived together in peace, but one day an Apache man saw a most
+beautiful Havasu woman, and he fell in love with her, and he went to
+his home and prayed and longed and ate his heart out for this woman who
+was the wife of another. He called upon Hokomata, the bad god, to help
+him, and Hokomata, always glad to foment trouble, told him to pay no
+attention to the restrictions placed upon him by Tochopa, but to cross
+the Havasu, kill the woman's husband, and steal her for his own wife.
+
+"The Apache heeded this evil counsel and did so.
+
+"When the Havasupais discovered the wrong that had been done them,
+and the great disgrace this Apache had brought upon the tribe, they
+counselled together, and determined to drive out the Apaches from their
+canyon home. No longer should they be brothers. They bade the Apaches
+be gone, and when they refused, fell upon them and drove them out. Up
+the rocks near Hue-gli-i-wa the Apaches climbed, and to this day the
+marks of their footsteps may be seen. They were driven far away to the
+south and commanded never to come north of the San Francisco Mountains.
+Hence, though originally they were brothers, there has ever since been
+war between the people of the Havasu and the Apaches.
+
+"Then, to remind them of the sure punishment that comes to evil-doers,
+Tochopa carved the great stone figures of the Apache man and the
+Havasupai squaw so that they could be seen from above and below,
+and there to this day the Hue-gli-i-wa remain, as a warning against
+unlawful love and its dire consequences."
+
+Here is another story told by a shaman of the Havasupais of the origin
+of the race. It is interesting and instructive to note the points of
+similarity and difference.
+
+"In the days of long ago a man and a woman (Hokomata and Pukeheh
+Panowa) lived here on the earth. By and by a son was born to them, whom
+they named Tochopa. As he grew up to manhood Pukeheh Panowa fell in
+love with him and wished to marry him, but he instinctively shrank from
+such incestuous intercourse. The woman grew angry as he repelled her,
+and she made a number of frogs which brought large volumes of water.
+Soon all the country began to be flooded with water, and Hokomata found
+out what was the matter. He then took Tochopa and a girl and placed
+them in the trunk of a pinion tree, sealed it up, and sent them afloat
+on the waters. He stored the tree with corn, peaches, pumpkins, and
+other food, so they would not be hungry, and for many long days the
+tree floated hither and thither on the face of the waters. Soon the
+waters began to subside, and the tree grounded near to where the Little
+Colorado now is. When Tochopa found the tree was no longer floating he
+knocked on the side, and Hokomata heard him and came and let him out.
+As he stepped on the ground he saw Huehanapatcha (the San Francisco
+Mountains), Huegadawiza (Red Butte), Huegaw[=oo]la (Williams Mountain),
+and he said: 'I know these mountains. This is not far from my country.'
+And the water ran down the Hack-a-tha-eh-la (the salty stream, or
+the Little Colorado) and made Hack-a-tai-a (the Grand Canyon of the
+Colorado). Here he and his wife lived until she gave birth to the son
+and daughter as before related."
+
+The way the Wallapai became a separate people is thus related by the
+Havasupais:
+
+"A long time ago the animals were all the same as Indians, and the
+Indians as the animals. The Coyote he lived here in Havasu Canyon. One
+time he go away for a long time and he catch 'em a good squaw, and by
+and bye he have a little boy.
+
+"The little boy grew up to be a man, and he went up on top (out of
+the canyon, upon the higher plateaus), and there he found two squaw.
+It heap cold on top, and he get two squaw to keep him warm when he go
+to sleep. Then he came back to Havasu, and when his papa (the Coyote)
+saw his two squaws he said: 'I take this one. One squaw enough for
+you.' But the boy was angry and said one squaw was not enough. 'When I
+lie down to sleep I heap cold. Squaw she heap warm. Two squaw keep me
+warm.' The Coyote told his son not to talk; he must be content with one
+squaw and go to sleep. And the squaw was proud that the Coyote had made
+her his wife, and she began to taunt the boy, and when he replied she
+asked the Coyote to tell his boy not to talk. And the Coyote was mad
+and spoke angrily to his boy.
+
+"When he awoke in the morning his son was gone. And ten sleeps passed
+by and still he did not come back, so the Coyote tracked him up
+Wallapai Canyon, and went a long, long way. He reached the hilltop and
+still he did not find his son. At last, a long, long way off he saw
+him, and he changed him into a mountain sheep. Then a lot more mountain
+sheep came and ran with the Coyote's son, and the Coyote could not tell
+which of the band was his boy. He looked and looked, but it was all in
+vain. He tried to change his boy back again, so that he would no longer
+be a mountain sheep, but, as he could not tell which was his boy, his
+efforts were in vain, and he had to go back to Havasu alone.
+
+"For a long time the boy remained as a mountain sheep, until the horns
+had grown large upon his head. Then he changed himself back to a man,
+and he found his squaw there, waiting for him, and that is why, to this
+day, the Wallapai is to the Havasupai the A-mu-u or mountain sheep."
+
+       *       *       *       *       *
+
+The origin of the Hopis is thus related by the Havasupais:
+
+"Long time ago two men were born near Mooney Falls. They were twins,
+yet one was big man, and the other a little big. They came up into this
+part of the canyon (where the Havasupais now live). It was no good in
+those days. There was no water and it was 'heap hot.' The little big
+man he say: 'I no like 'em stay here. Let us go hunt 'em good place
+to live where we catch plenty water, plenty corn.' So they left the
+canyon and climbed out where the Hopi trail now is. Here they stayed
+in the forest some time, hunting and making buckskin. After they had
+got a large bundle of buckskins dressed, they put them on their backs
+and began to walk on to seek the country of lots of water, where plenty
+of corn would grow. But it was hot weather and the load was heavy, and
+they soon grew so very tired that the smaller brother began to cry.
+As they walked on he cried more and more, until when they came to the
+hilltop looking down to the Little Colorado River, he said: 'I cannot
+go any farther. I am going to lie down here and go to sleep.' So they
+both went to sleep, and when they woke up the big brother said: 'Where
+you go? You no walk long way. You heap tired.'
+
+"And the little brother answered: 'I no like go farther. I go back
+Havasu. I catch 'em water there.'
+
+"'All right!' replied the big brother, 'I no like Havasu. I go hunt
+water and plant corn and watermelons and sunflowers. You go back to
+Havasu.'
+
+"And he gave him a little bit of corn, and that explains why the
+Havasupais can grow only a small amount of corn in their canyon, though
+it is exceedingly sweet and delicious.
+
+"But the big brother went on and found the places now occupied by the
+Hopi, and he settled there. And as he had taken lots of corn with him
+and he planted it, that explains" (to the Havasupai mind) "why the Hopi
+has so much corn.
+
+"And the smaller brother found water when he got back to Havasu, and
+he planted his corn, and cared for it, and went and hunted and caught
+the deer and made buckskin. Then he found a squaw who made baskets, and
+helped him make mescal, and they stopped there all the time.
+
+"The Hopi brother learned to make blankets, but no buckskin, so when he
+wants buckskin he has to come to his smaller brother in Havasu Canyon."
+
+       *       *       *       *       *
+
+In the early days the Havasupais were undoubtedly cliff-dwellers,
+for in a score or more places in their canyons are houses in the
+cliffs--some of them inaccessible--which their traditions say were once
+occupied by certain families, the names of which are still remembered.
+All throughout the Grand Canyon region, too, from the Little Colorado
+River to Havasu Canyon, their cliff-dwellings, and smaller cliff
+"corn-houses" and mescal pits, are to be found. Indeed, the Havasupais
+built all the trails that are now being claimed as the work of white
+men into the heart of the Grand Canyon. The Tanner-French trail, the
+Red Canyon trail, the old Hance trail, the Grand View, Bright Angel,
+and Mystic Spring trails, are all old Indian trails. Not only are the
+cliff-dwellings and mescal pits proof of this, but the Havasupais can
+tell the families to whom they originally belonged and to whom the
+rights in them have descended. These rights they rigidly adhere to. It
+is the white man who knows no law as far as the Indian is concerned,
+and little by little the aborigine has lost springs, water-pockets, and
+trails, and is regarded and treated as an unwelcome visitor.
+
+[Illustration: HAVASUPAI MOTHER AND CHILD.]
+
+[Illustration: A FAMILY GROUP OF HAVASUPAIS.]
+
+By this it must not be inferred that the Indians built the trails as
+white men build. In the main their trails were rude paths such as the
+mountain sheep might make, but in every case they had one of these rude
+pathways down into the canyon somewhere near to where the modern trails
+are now located. At the Bright Angel this path was changed when white
+engineers took hold of it, and at Mystic Spring Mr. Bass had built an
+entirely new trail, down a different slope, long before he discovered
+the Indian trail. Both unite near two great natural rock-cisterns, and
+then deviate below, the Indian trail zigzagging to the left, while Mr.
+Bass engineered a new trail of easy grade on the talus to the right.
+
+Some of the Havasupais are returning to the cliff-dwelling style of
+homes. My friend Wa-lu-tha-ma is forsaking his wood and brush "hawas,"
+and constructing a house under the cliffs, where, as he quaintly puts
+it, he can "keep dry when much rain comes."
+
+It seems to me a reasonable supposition that it was from the frequency
+of the occurrence of these corn-houses in the walls of Havasu
+(Cataract) Canyon, with the occasional appearance of a few of the
+larger houses used as dwellings by the Havasupais, that the absurd and
+romantic yarns had their origin that fifteen, or less, years ago, were
+current in Arizona and elsewhere about this interesting people. The
+cowboys, miners, prospectors, and others, who accidentally stumbled
+upon the upper entrance to the Havasu Canyon, and wandered down its
+meandering course for ten or forty miles, even to the village of
+the simple Havasupais, returned to civilization and propagated and
+circulated stories that out-Munchausened Munchausen. They said these
+people were cliff-dwellers, living at the present day in the walls of
+the canyon; they were of powerful physical presence, and possessed
+great endurance. Their fields and gardens were wonderful, and their
+peach orchards surpassed those of most civilized cultivation, and they
+held in slavery a lesser people, dwarfs or pigmies, doubtless, who
+were cliff-dwellers like themselves, and whom they compelled by great
+cruelty to perform the most arduous labors.
+
+Others, having heard these stories, but whose spirit of adventure
+took them no farther than the "rim" of the canyon, claimed to have
+looked into the village and side canyons, and there seen the truth of
+these stories demonstrated. They had seen the pigmies and the gigantic
+Havasupais, had heard the harsh yells of the latter at the former, and
+had seen the frantic endeavors of the little people to obey the stern
+behests of their masters.
+
+All these yarns are explained by the fact that the distance of view
+dimmed the vision; the pigmies were boys driving the burros or horses,
+yelling and shouting as Havasupai boys delight to do, the voices
+magnified fifty-fold by the echoing walls of the canyon, while the
+parents moved around attending to their own business, or looked on and
+occasionally helped by a shout of encouragement or suggestion.
+
+
+
+
+CHAPTER XV
+
+THE SOCIAL AND DOMESTIC LIFE OF THE HAVASUPAIS
+
+
+From the cradle to the grave the life of a Havasupai is practically an
+out-of-door life. Their hawas--even the best of them--are partially
+exposed and open, and in the summer hawas there is no pretence at what
+among civilized peoples is essential privacy.
+
+The games of the Havasupai children seem very few. I have seen only
+three. Of the first importance is shinny, or, as they call it,
+_tha-se-vi'-ga_. The goals are _go-ji-ga'_, the ball, _ta-ma-na'-da_,
+and the playing stick _ta-so-vig'-a_. The boys enter into this with the
+zest one would expect of such a time-honored game, yet, such is their
+general indifference to prolonged effort, they do not play it very
+often.
+
+An easier game, but generally left to the girls, is,
+_hui-ta-qui'-chi-ka to-ho'-bi-ga_, which I have fully described in my
+book on the Grand Canyon.
+
+The third game is stolen bodily from the Navahoes, except the name,
+which with the Havasupais is _T[=o]d-wi-ga_. It is the Nan-zosh, and is
+elsewhere fully described in these pages.
+
+Such a paucity of games is indicative of low mental power, lack of
+imagination and invention, and results in, or perhaps _from_ a slow,
+heavy mental temperament. There is no comparison between the children
+of the same ages of the Havasupais and the Navahoes or Hopis. And yet,
+when they enter school, some of the Havasupais learn with a rapidity
+equal to that of these other children.
+
+It seems strange to find a people whose children have no equivalent for
+dolls; nothing specifically to care for. They are capricious in their
+treatment of their domestic animals, cats and dogs, sometimes petting
+them to excess, and then lifting the yelping or squalling creatures
+by the legs, twisting these members over their backs, or otherwise
+torturing them.
+
+The boys and the girls, as well as the men and women, are expert horse
+riders. Every family has its horses, and the children ride from their
+earliest years. Even as I write I catch glimpses now and then of a
+red-shawled girl on horseback and hear the hard strike of the horse's
+hoofs as he dashes along at break-neck speed along the trail near the
+hawa of my host. All ride astride, and are as fearless in ascending and
+descending the steep trails that give access and egress to their canyon
+home as the wildest and most expert of the Rough Riders.
+
+One of their great sports and gala times is when visiting
+Indians--Navahoes, Hopis, or Wallapais--come with fleet horses and
+races are arranged for. While they have no "Derby Day," they have
+days on which half the personal property of the village is pledged
+on the success of certain horses. They are inveterate gamblers; and
+blankets, buckskins, saddles, bridles, Navaho jewelry, horses, burros,
+and everything "gambleable" are risked on the outcome. And what an
+exciting scene an Indian horserace is, and how picturesque! There is
+not so much difference after all in human nature, when one penetrates
+below the surface. The reserved Englishman, the excitable Italian,
+the vivacious Frenchman, and the so-called stupid and stolid native
+aboriginal American exhibit exactly the same traits of character under
+the excitement of a horserace. But in Havasu Canyon the conditions are
+quite different from Ascot, Doncaster, or Newmarket. Here are bucks
+dressed in the breech-clout and excitement, and women gesticulating
+and waving their si-dram'-as (our large flaming red or other "loud"
+colored bandannas, fastened over the shoulders and across the breast).
+Some suppress their excitement, others jabber like monkeys, and as the
+horses come to the starting-point there is just as much talking and din
+as after the start is made. One distinct feature is that many horses
+are raced without riders. They seem to understand, and when the signal
+to "let go" is given they dart off at full speed, just as if riders
+were on their backs urging them forward. Compared with our finely bred,
+beautifully chiselled horses, such as one sees, or used to see, in
+Lucky Baldwin's or the late Senator Stanford's stables, what ragged,
+scrawny, wretched creatures these are; and yet when they run how they
+surprise you, how those ugly limbs seem to limber up, and those sleepy
+eyes gain fire!
+
+Gambling at these races is carried to an extraordinary extent. Men,
+women, and children alike gamble all they possess, or even hope to
+possess. This gambling spirit has grown wonderfully in the past few
+years, for, during the Kohot Navaho's lifetime he constantly used his
+powerful influence to discourage it.
+
+Gambling, unfortunately, is not confined merely to horse-racing. All
+the afternoon, as I have sat at my work, a group of eight women, some
+young, some middle-aged, and one old, have gambled without cessation
+for five solid hours. Two young mothers had their babies--surely not
+more than two to three months old--and the youngest of the women was
+one of these mothers, and she could not have been more than eighteen
+years of age. Girls gamble at _Hui-ta-qui-chi-ka_ for safety-pins,
+and boys for knives and the like, so that now it is a vice which has
+affected every individual of the tribe.
+
+The Havasupai children are expert ball tossers. With three or four
+small melons they rival the conjurers and jugglers of our vaudeville
+shows in feats of dexterity, keeping three or more balls in the air at
+the same time.
+
+Boys and girls alike run around in the fiercest rain, their feet and
+legs wet and the few clothes they have on absolutely soaked. The idea
+of changing them has never seemed to enter their primitive minds, and
+without care, without a fire, unless he chooses to build one, the
+youngster gets along as best he may. It is a case of the weaker going
+to the wall, for here only the strong can survive.
+
+There is very little attempt on the part of their parents to control
+them. They are generally allowed to do as they choose. I have often
+seen a little girl take a cigarette from between her father's lips,
+give it a few puffs, and return it, he all the while either indifferent
+to or unconscious of the act.
+
+The close proximity of Havasu Creek and its large ponds or reservoirs,
+made by the irrigation dams, naturally suggests that they are swimmers.
+Observation confirms this. From earliest childhood they are expert
+swimmers, boys and girls alike learning the art often before they can
+walk. I have seen mere babies placed in the creek and ditches by their
+parents and older brothers, and one can scarcely say they are taught
+to paddle, for it seems to come instinctively. There is not a child in
+the village who cannot swim and dive expertly, and there is no greater
+fun than to expend a dozen nickels by throwing them into one of the
+reservoirs and having the children dive for them. Sometimes they can
+be induced to bring the coins up in their teeth, even picking them in
+that manner from the sandy bed of the reservoir. They are as expert
+swimmers as the children of the South Seas. No Kanaka going out to meet
+an incoming steamer could ride the billows more daringly than the boys
+and girls of the Havasu swim in the rapid currents of their little
+stream. I have been with them to-day for a couple of hours. The boys
+dived into deep water and rose and fell like loons. I amused myself
+by throwing a stone into ten or more feet of water, and four or five
+of the boys would dive for it and get it almost as quickly as I could
+throw it. It was no sooner in than it was out again. One of the little
+girls, a sister of one of the boys, stood watching the sport. She
+became so interested that, suddenly, without removing her calico dress,
+she jumped into the deep place and enjoyed the fun with the rest.
+
+Then, a Havasupai man, riding a burro, brought the animal down into
+the stream where it was shallow and had a gravelly bed. For an hour he
+and the boys amused themselves by swimming back and forth through the
+deep pool, and every now and again one or another would jump on the
+creature's back and, hanging on, overbalance him, or make him turn a
+somersault. The burro bore it all good-naturedly and seemed to object
+very little to the fun: the only time he showed decided inappreciation
+was when the Indians got him down into deep water and forced his head
+under for too long a time.
+
+A little later on a horse was brought, who entered into the sport as
+if he were used to it. He swam back and forth and took to the water as
+willingly as a child takes candy. The boys hung on to his mane, got on
+his back, his neck, or hung on to his tail, and, to all seeming, it was
+all the same to him.
+
+Though they are so fond of the water, the Havasupais cannot be called
+in some respects a cleanly people. Far from it. Though they take the
+sweat bath almost as a religious rite[7] and their skin is thus kept
+clean, there is another kind of cleanliness in which they are very
+remiss. It would be unreasonable to expect that people living in the
+exposed wicker huts of the Havasupais could approach anywhere near the
+ordinary white man's standard of cleanliness. But certainly they might
+have a higher standard than they do. Lice swarm in the heads of the
+children and most of the women. On the other hand, all the younger men
+are particular to be cleanly in this regard, and dress their hair with
+skill and neatness. Bed-bugs abound in Havasu Canyon as in no other
+place on earth. They swarm everywhere, and are absolutely found in
+clusters in the sand, under the old bark of decayed trees, and in every
+conceivable and inconceivable lodging-place. The warm sand and the
+seductive moisture that obtains during the major part of the year must
+be especially conducive to their breeding, for they are ubiquitous.
+Yet, strange to say, I have never known of an instance where a bed-bug
+has been brought out of the canyon by a visitor. Though I have been
+with the Havasupais scores of times I never detected one of these
+vermin either in my clothing or bedding. The breed seems to be peculiar
+to the warm, moist air of the canyon and to be unable to live away from
+it, for which we give hearty thanks.
+
+[7] See "In and Around the Grand Canyon."
+
+Now and again scorpions may be found, and, after a rain, I have seen
+a score of hundred-legged worms (perfectly harmless) rolled up on the
+trail between the village and Bridal Veil Falls.
+
+Rattlesnakes are not common anywhere in those portions of the canyon
+much visited by the Havasupais, but now and then one may be found on
+the trails or basking in the sun on the rocks near by. Elsewhere in
+this canyon and its many greater or lesser tributaries they are common,
+and the Indians can find any quantity if they are sent for them. In all
+my years of wandering to and fro, though, I have not seen a half-dozen
+rattlesnakes in Havasu Canyon.
+
+Other pests are mosquitoes, gnats, and a small black fly which, in
+certain seasons, persistently lodges in the eye, causing considerable
+annoyance, and sometimes distress and pain. There are not many
+mosquitoes, though at times they are troublesome enough to satisfy one
+for their scarcity.
+
+Many of the women are expert basket makers, and in my book on Indian
+Basketry I have fully explained their methods of work and the charming
+nature of their designs. The Havasu Canyon is a basket maker's
+paradise, for the stream is lined for miles with willows suitable for
+this work.
+
+The process of making strands or splints of the willows is a very
+simple and primitive one. Here as I sit writing (Sept. 14, 1901),
+Chickapanagie's squaw has a lot of willow shoots before her. Taking
+hold of one end of the splint in her teeth, she pulls away the cuticle
+with her fingers. These alone are her tools, and it is astonishing the
+rapidity and regularity with which the process is accomplished.
+
+As soon as a girl can frame her fingers to the work of basket making
+she is required to begin. It is very interesting to watch the small
+children in their endeavors to make the rougher baskets, and then, as
+they grow in skill, try the finer work. Pul-a-gas'-a-a is not more than
+eight years of age, and yet a basket--kue-ue--she brought to me was one
+of her own make, and it now occupies a place in my collection. The work
+is irregular and crude, but shows skill, and if the child has patience
+to stick to it, in time she will become one of the most accomplished
+basket makers of the tribe.
+
+As soon as possible after attaining puberty the Havasupai girls marry,
+generally between the ages of thirteen and fourteen. The parents
+themselves urge these early marriages. Whether they fear the loss of
+virtue in their daughters from evil white men, or the degenerate young
+men of their own tribe, I do not know, but several parents have told
+me that the sooner their girls marry, after they are marriageable, the
+better pleased they are.
+
+Marriage is generally arranged by purchase. When a young man sets
+his affections upon any particular girl, he contrives to show his
+preference for her, and, as soon as he finds that his attentions are
+agreeable, he visits his fair one's father or nearest male relative,
+and without parley begins to bargain for her as he would for a horse
+or any other commodity. The standard price for a wife is ten to twenty
+dollars, and where a trade cannot be made with a pony or blanket, the
+money itself is offered. The bargaining completed, there are no further
+preliminaries or ceremony, except that, three weeks or so before the
+wedding, the bridegroom takes up his residence in the hawa of the
+bride's parents. He is treated as one of the family, and at night
+rolls himself up in his blanket and sleeps alongside his prospective
+kinsfolk on the floor of the domicile. At the end of three weeks, if
+the contracting young folks are satisfied that their dispositions are
+harmonious, and if the marriage settlement is satisfactory, the wedding
+takes place. The groom takes his bride, the old folk take the medium
+of purchase, and the company laughs and banters the young husband and
+wife. The man takes the woman to his hawa, and the announcement of
+their marriage is made by the fact that they are living together and
+have assumed marital relationship.
+
+Sometimes an obdurate father or mother will refuse to sell a daughter,
+and thus expresses disapprobation of the suggested match. Occasionally,
+as among more civilized people, the young couple mournfully, but
+dutifully, acquiesce in the decision of the older people, but, more
+often--even, also, as white young people do--they rebel, and take the
+decision into their own hands by eloping and living together. This ends
+the matter. The ethics of the tribe are such that cohabitation once
+entered upon, the parents have no authority to declare the marriage
+void. And, as a further penalty for his obdurate obstinacy, the father
+loses the ten dollars or its equivalent he might have had by being
+kind and complaisant to the desires of the young couple.
+
+The Havasupais are polygamists, and believe in having as many wives as
+they can buy and support. At the time of his death Kohot Navaho had
+three wives living with him, and I personally know of two others that
+he had discarded on account of old age. When Hotouta, his oldest son,
+was living, his mother was a thrust-out member of Navaho's household.
+She was almost blind and decrepit, and Navaho with a wave of his hand
+and ten words had dismissed her from his bed and board. Hotouta had a
+tender heart and used to speak very bitterly about the injustice of
+this custom which allowed an old and helpless wife thus mercilessly to
+be discarded.
+
+Shortly before Navaho's death his oldest wife evidently "ruled the
+roost," and it certainly must have been by other means than her
+physical beauty. And yet she was vain of her good looks, for, when I
+made her husband's photograph, she became my strong ally in persuading
+him to sit before the camera, on condition that I would make a
+"sun-picture" of her own beautiful physiognomy and enchanting _tout
+ensemble_. When I made the photograph, she secured her petticoats
+between her legs in such a manner as to make them appear like rude
+trousers, and when I commented upon the unfeminine appearance and asked
+her to spread out her skirts in orthodox style, she boxed my ears with
+a manner at once decisive, haughty, and jocular, and bade me proceed as
+she was or not at all. The second wife was a meek kind of a creature,
+who seemed to be entirely under the dominion of wife number one; but
+the youngest wife, a buxom woman of twenty-three or four summers,
+evidently knew how to hold her own, for she once or twice refused to
+obey wife number one, though she readily obeyed the same request when
+given by Navaho personally. This woman is now married to my old host,
+Waluthama.
+
+Marriage with a white man is unknown among the Havasupais, and unlawful
+cohabitation with one is punishable by death.
+
+The question of marrying is becoming a more serious one with the
+Havasupais each year. While occasionally a man will marry a Wallapai
+squaw, there is a strong sentiment against marriage outside of the
+tribe. Yet the number of the tribe is so small, and intermarriage has
+so long been carried on between them, that it is no uncommon thing for
+a young man or woman to be debarred from choice in marriage. At the
+present time G[=oo]-fwho's son can marry but one girl in the whole
+tribe without violating their own laws of consanguinity, about which no
+people are more particular.
+
+The present Head Chief--Kohot--of the tribe is Man-a-ka-cha, a heavily
+built man, who is popular with the younger element. But he suffers much
+in comparison with the former Kohot, Navaho, who died in 1898.
+
+Kohot Navaho's was a strong face, marked and furrowed with bearing the
+cares of his little nation. A firm chin, powerful nose, gentle mouth,
+courageous forehead, eyes which were once fiery as well as piercing,
+but of late years had little of their primitive fire,--these gave a
+key to his character, in which firmness, courage, bravery, and gentle
+tenderness were commingled. His whole demeanor was of dignity and
+pride. No European sovereign in the days of despotic power could have
+worn the "air" of a monarch more regally than Navaho. But it was real
+with him. His kingship was within himself as well as in the affection
+of his people.
+
+[Illustration: WALUTHANCA'S DAUGHTER, WITH ESUWA, GOING FOR WATER.]
+
+[Illustration: LANOMAN'S WIFE. A HAVASUPAI.]
+
+As might be expected with their powerful physical development, the men
+are great wrestlers, and often may be seen indulging in friendly, but
+none the less hard and exhausting bouts, where Havasupai methods of
+cross-buttocking and other "throws" are tested to the utmost. One of
+the former teachers was an expert wrestler,--learned doubtless among
+the Sioux, with whom he used to live as a United States teacher,--and
+one secret of the influence he had over the Havasupais was his ability
+to "down" them in a wrestling match. Time and again he had given their
+best men great "falls," and the more he threw, the more they respected
+and obeyed him.
+
+As runners and trailers they almost equal the Mohaves, Apaches, and
+Hopis, though, on the desert, their endurance is not so great as that
+of these two desert tribes. As canyon climbers, however, they surpass
+either of them. The climbing muscles, by life-long and constant
+practice, are remarkably developed, and they run up and down the long,
+wearisome, steep trails of canyons in a manner to excite the envy of
+a college athlete, and the astonishment of one who has, but a short
+time before, laboriously and tediously essayed a brief trip in which
+ascending or descending a steep trail was an essential feature.
+
+As riders they are skilful and full of endurance, but they are neither
+as graceful nor as daring as the Navahoes.
+
+Men and women both dress the buckskins for which the Havasupai is so
+famous. Amole root is macerated and beaten up and down in a bowl of
+water until a good lather and suds are produced. Then the operator
+takes a mouthful of the liquid and squirts it over the skin, which he
+manipulates and softens, rubs, scrubs, and pulls with his fingers and
+feet, moistening it again and again as occasion requires. Wild catskins
+are treated in the same way.
+
+From this excellent buckskin the men make moccasins for themselves and
+their women. The first time I saw Kohot Navaho he was sitting naked,
+upon a blanket outside his hawa, his three wives near by, they cutting
+and preparing peaches for drying, he busily engaged making a pair of
+moccasins. The sole is of two or three thicknesses of heavy rawhide, to
+which the uppers of buckskin are deftly sewn, with strings of catgut or
+deer intestines, the holes being made by a bone awl.
+
+Every summer trading-parties of both Hopis and Navahoes come down to
+the village, bringing blankets, ponies, pottery, and the like, for
+exchange. In 1898 there were three separate bands of Navahoes and two
+of Hopis. Trading is a serious process. Laws of barter or sale are
+first made, before the traders open their packs, and all the people are
+expected to abide by these loosely promulgated laws without question.
+Then the hawa of the Havasupai host is turned into a store. Poles are
+suspended in every possible direction on which to show off the blankets
+to best advantage. A crowd of chattering men and women stand outside,
+or, now and again, come inside, during the whole day, and at night-time
+the men who have done business come in, squat on the ground, and spend
+the hours in smoking, tale-telling, and gossip.
+
+There is difficulty in the Havasupai mind at trading for more than one
+thing at a time. If you wish to buy six articles from the same Indian,
+you cannot pay a lump sum for the six. Each one must be traded and paid
+for separately.
+
+In most things there is no fixed standard of price. Fictitious values
+are placed upon articles of no value whatever, but to which the Indian
+mind has attached singular virtue and importance. On the other hand
+baskets, which require days to manufacture, taking no account of the
+time and arduous labor expended in gathering the materials, dyes, etc.,
+for that purpose, are sold at varying prices, but nearly always far too
+low to begin to compensate them for the efforts expended.
+
+Yet they are keen traders in their way. "What can I get out of him?"
+is the normal attitude of mind, and the price is made to correspond to
+what the seller imagines is the ability of your pocket.
+
+In dealing with them, I adopted the plan years ago, as a fixed rule,
+from which I seldom deviate, to state a figure I will give for things
+offered to me, and that sum, no more, no less, is what I will pay. They
+soon learn this, and, though at times it seems to be a disadvantage, it
+gains the confidence of the Indian and he will the more readily trade
+with me.
+
+I once excited the hearty laughter and some scorn of the Havasupais
+by buying a lot of old baskets, blankets, etc., that they had long
+deemed of no value. I was seeking their older styles of work and
+urged them to bring me "any old trash" they had discarded. The usual
+crowd assembled around my camp, and, as each specimen of dilapidation
+was half-shamefacedly revealed a shout of laughter arose, directed
+partially at the would-be seller for her temerity in supposing that
+such rubbish could ever find a purchaser, and partially at myself for
+being so foolish as to want to carry it away. But I obtained some fine
+specimens, though much worn, of the workmanship I desired, so could
+afford to be very complaisant at the derision I aroused.
+
+The Havasupai is one of the most jolly, frolicsome, and light-hearted
+of mortals. With his stomach full he has no cares, and he goes into fun
+with a zest and energy that are pleasing. He is fond beyond measure of
+practical jokes,--when he is not the victim,--and cares very little who
+suffers so long as he can obtain fun. Consequently if one meets with a
+misfortune, especially a laughable one, he need expect little, if any,
+sympathy in Havasu Canyon.
+
+They are a singular mixture of frankness and cunning, of honor
+and deception, of truth and frankness, of reliability and
+untrustworthiness. They will as deliberately and coolly lie to a white
+man about anything and everything--if it suits their purpose--as they
+will tell the truth. Ask a man his name--an insult, by the way--and he
+will lie to you, even though you are a good friend; as, for instance,
+when, after being the guest of "Supai Charley" for several days, I
+quietly and without seeming intent asked him his name, which I knew
+to be Wa-lu-tha-ma, that I might send him some gifts I had promised.
+For a few moments he hesitated, and then said "Qu-ar-ri"--a Wallapai
+name that has no relation to the Havasus whatever. Sinyela was full of
+deception, and yet, when a friend told him he might catch one of his
+horses and ride it so far, and we reached that point and I suggested to
+him that he take the pony forward and leave it at the designated spot
+on his return, he would not listen to it for a moment.
+
+They are petty thieves, but years of experience have taught me that
+they could not be persuaded to engage in larceny on a grander scale.
+One of my first experiences in this line was to have some little
+thing taken from my camp many years ago (I forget now what it was).
+Immediately I sent for Hotouta, and told him the article must be
+returned. In a few hours the boy thief (now a hang-dog looking buck)
+came and brought back the article.
+
+On my last visit, coffee and candy were taken from my sacks at
+Wa-lu-tha-ma's hawa, and three necklaces which I had taken as presents
+for some of the children. I spoke angrily to my host of his negligence
+to protect my goods when they were in his care, and, as for the
+necklaces, said if they were not returned by morning I should complain
+to the agent, and have the thief discovered and punished. Long before
+sunrise in the morning the necklaces were returned.
+
+There is a good deal of craft about some of them. For a long time
+Captain Jim and a few others had wished to have a road or trail made
+around Hue-gli-i-wa that would make it less dangerous, and add much
+to the comfort of the people, who lived both above and below this
+spot, when they wished to visit each other. For years nothing was
+done. But when, this year, he took the matter up again, he did it in a
+round-about way that won success. He urged that an invitation be sent
+to the leading horsemen of the Wallapais to bring their best horses and
+come and run races with them. The Wallapais accepted the invitation.
+Now was Captain Jim's opportunity for the display of his finesse. He
+casually suggested to some of the most ardent racers that the way to
+beat the Wallapais was to make a race-track just the same as the white
+men did, and, when it was completed, train their horses to run on it
+until they were so familiar with it that, when the Wallapais came, they
+would be able to take all the advantages this additional knowledge
+would give. The suggestion worked like a charm. It was Tom Sawyer's
+woodpile over again. The young men waited on the Kohot, Manakacha, and
+asked permission to cut a road a mile long through the middle portion
+of the canyon. The only place where this could be done was just where
+Captain Jim desired the road. He was appointed to see that the work
+was properly done, and the first few days of my visit were enlivened
+by the echoing roars of the powder explosions that were set off. When
+I went down to the lower part of the village it was over the new and
+completed road, a full mile in length, and well cut out and graded.
+Such a consummation was devoutly to be wished, and while races are not
+an unmixed good, one could tolerate them the easier for the Havasupais
+if they would always be the means of accomplishing such desirable ends.
+
+The Havasupais are far from being dull and stupid, as casual observers
+suppose. They can see the point of things as quickly as some of their
+white neighbors. For instance; I have elsewhere, in my Grand Canyon
+book, told how Silver, Hotouta's fine horse, was given to Mr. Bass.
+This horse has always been an object of envy to some of the young men
+of the tribe. Mr. Bass also bought from Sinyela a red mule of some of
+my exciting experiences. Having once had possession of this mule was in
+itself an overpowering temptation to those Indians, who, in the days
+of Sinyela's ownership, had been permitted to ride it. Consequently
+Mr. Bass was often annoyed by finding, on his return from an absence
+of a few days, that Silver and the mule, one or both, had been taken
+from the pasture and ridden by the Indians. When he completed his
+trail across the river and finally established the ferry that bears
+his name--the only ferry, by the way, across the Grand Canyon, and the
+only one on the Colorado River between Lee's Ferry and the one below
+the mouth of the canyons--he decided to swim Silver and the mule across
+the river and keep them for use on the north side. When this was done
+Chickapanagie was present. With a twinkle in his eye he said: "Bass
+heap sopogie (understand). Havasupai no ride 'em Silvern, and Red Mule
+no more."
+
+There is wide diversity in the attitude different members of the tribe
+hold towards the whites. Some are friendly, others openly hostile
+and ugly, while others merely receive strangers on sufferance as a
+necessary evil, useful for the purchase of baskets and such other
+things as they may have to dispose of.
+
+Manakacha was elected to his kohot-ship because the majority of the men
+were in favor of keeping out the whites from Havasu Canyon, and he was
+ever averse to the white man.
+
+Those, however, who are friendly, are good and true friends, as those
+who knew Hotouta, Spotty, and others who are gone can testify.
+
+Spotty was a genial, kindly soul, with whom I had various dealings.
+He was intelligent and reliable in his intercourse with me, though a
+medicine-man and ready to dispense charms, incantations, and native
+medicines on the slightest pecuniary provocation. On one of my early
+trips to Havasu I negligently overlooked taking a sufficient supply
+of extra films. What an idea! To start on such a trip and forget one's
+camera rolls. There were about thirty exposures left on my film and I
+was sure I should need two hundred and fifty. Indeed, long before I had
+reached the Havasupai village all the roll was exhausted, and no more
+pictures could be taken.
+
+I was disgusted with my own want of forethought, and generally
+disgruntled, when lo! on sight of Spotty the idea occurred as if by
+inspiration: "Why not send Spotty for it?" No sooner suggested mentally
+than I broached the subject. The round trip was a good fifty-five to
+sixty miles, and much of the road up Havasu Canyon, and I must have the
+roll within twenty-four hours. Spotty's eye was on the main chance, and
+he at once expressed his willingness to go provided there was "enough
+in it." "How much you give me?" he inquired. I considered for a while,
+and then with a Pecksniffian air of benignant charity offered him "two
+dollar!" "Al lite, I go! Maybe so I go quick you catch 'em two dollars
+and a half?" he asked. I studied over it awhile before committing
+myself, and then queried "When you start, Spotty?" Looking up towards
+hue-a-pa-a (the man image) on the upper rim of the near canyon wall,
+he pointed. "I go when you see 'em _ha-ma-si-gu-va'-te_ (the evening
+star)."
+
+"When you come back?"
+
+"I come back next day all same time you see 'em _ha-la'-ha_ (the moon).
+Maybe so I come back sooner you see 'em, you give me two dollar half?"
+
+A twenty-four hours' ride on horseback--nearly sixty miles--through
+a solitary country where his only company would be coyotes, mountain
+lions, and other wild animals, and a large portion of it ridden
+in the dark night, for two dollars, with a bonus of fifty cents if
+the trip was made within twenty-four hours--it was not extravagant
+pay, so I cheerfully acceded to his request for the bonus. But now
+came the difficulty of fully explaining to Spotty what I wanted, and
+where he could find it. The tent at Bass Camp was divided into five
+compartments,--two small rooms with canvas walls on either side of a
+long room which ran through the centre of the tent, its entire width.
+Making a plan of the tent on the ground, so, and giving him the compass
+points, I showed that my "all same white man's basket made of leather,"
+viz., my valise, was in the northeast corner of the southwest room. The
+film was in the valise, but I also needed my ruby lamp, so I deemed it
+best for him to bring valise and lamp, which latter was separate. Off
+he went cheerfully and merrily, and two hours before the moon rose he
+was back at the camp with valise and lamp safe and secure. He received
+his bonus and we were both happy.
+
+[Illustration]
+
+Like all other Indians, they used to have an abnormal dread of the
+camera.
+
+One of my Havasupai friends, U-math-ka, thus stated his reasons for
+refusing to be photographed. With graphic gesture of horror and dread
+he said: "If you make my picture I die pretty soon. I look at the Sun.
+He get heap hot. I no breathe. I lie down. I die!" When I assured him
+no possible injury could result, he yielded to my urgent entreaties
+so far as to consent to allow me to make his sun-picture, on the sole
+condition, however, that I did not ask him to look at the camera, or
+to cease talking (he was relating some Havasupai myths at the time).
+His condition was what I desired, for it enabled me to secure the
+accompanying natural and life-like photograph.
+
+In speech the Havasupai tongue is not very musical or agreeable. The
+voices of men and women are soft and sweet, as a rule, and either when
+singing their rude aboriginal songs or those that they have been taught
+at school, they show a natural appreciation of tone that is not usual
+or common. In a sentence the last syllable of the last word is often
+a third higher than the rest of the word. This gives a singularly
+emphatic effect.
+
+The voices of the men are not unpleasant, though generally they are
+thrown too high--head tones--to be agreeable; and as conversation
+increases they often allow their voices to rise to an almost querulous
+note. There is a good deal of the chant about it of a half-musical
+nature.
+
+The women's voices are usually sweet and musical, but the language
+itself does not lend itself to the display of vocal sweetness. It is
+not a "liquid" language. It is full of crooks and twists, gutturals
+and harsh labials, and seems to be ground out in angles with a
+machine-like regularity. In some cases, the women, having imitated
+the querulous tone of some of the men, have developed a harshness
+that is disagreeable. The rapidity with which they learn new words
+is remarkable. Lanoman, one of the present policemen, asked me the
+English of a number of words, and all during the day I heard him
+repeating them over to himself, and seldom would he need correction.
+
+The dress commonly worn by the women consists of a short skirt and
+waist, made of colored calico, and a _si-dram'-a_, which may be
+described as a rude shawl, two corners of which are tied obliquely
+across the chest. When at work this is often slung over one side of
+the body so that one arm is free. Among the Havasupais the si-dram-a
+that is most desired and sought after is one made of four large bandana
+handkerchiefs, with red as the choice of colors.
+
+The men, when I first visited them, seldom wore anything more than the
+breech-clout except in cold weather, but as school influences began to
+permeate the village, blue overalls and the cast-off trousers and other
+clothing of the white man were donned, until now it is a rare sight
+to see a man clothed in any other than the ordinary fashion, though
+the influence of the outside Indians is seen in the Spanish "cut" of
+all home-made garments. Moccasins are the common foot-gear, though
+occasionally a man or woman may be found wearing "civilized" shoes.
+
+Fish, pork, chicken, all kinds of birds and eggs, are tabooed as food
+by the Havasupais, but they eat rats, deer, antelope, rabbit, prairie
+dog, and mountain sheep. They are especially fond of beef, and horse
+and mule meat, no matter how the animals come to their death, are
+esteemed luxuries. They will even eat lizards and lice.
+
+The prickly pear and the fruit of the amole, or hosh-kon, are much
+favored when ripe. The latter is roasted in the coals until the
+outside is completely blackened. A hole is made in this carbonized
+surface to let out the steam, and, when cold, the fruit is eaten as
+a great delicacy. I have often eaten and enjoyed it, though it has a
+sickish-sweet vegetable taste that at first is somewhat unpleasant. The
+pinion nut, sunflower and squash seeds are also regarded as delicacies.
+Practice has made the Havasupais dexterous in eating these husk-covered
+seeds. The novice finds it a wearisome task to hull them, but the
+expert throws a handful of seeds into his mouth, cracks the shells,
+and by skilful manipulation eats the nuts on one side of his mouth and
+expels the shells on the other. When I can do this I shall make a meal
+on pinion nuts, as they are of exquisitely sweet and delicious flavor.
+
+Sunflower seeds, squash seeds, and a variety of wild grass seeds
+and corn are parched by the women by placing them in saucer-shaped
+baskets--or kue-ues'--with hot ashes, and then tossing them up and down
+and to and fro until sufficiently cooked. The seeds are then scooped
+out with the fingers, and ground on a slab of basaltic rock, by rubbing
+one stone over the other. On the occasion of one of my visits, when I
+was the guest of Chickapanagie, I made the accompanying photograph of
+his wife as she thus parched corn in a basket. It was the placing of
+a covering of clay inside the kue-ue, to prevent its burning, that led
+Frank Cushing to the belief that here was the explanation of the origin
+of pottery.[8]
+
+[8] See chapter "Basketry the Mother of Pottery," in "Indian Basketry,"
+by George Wharton James.
+
+Green squash is cooked after being hacked into pieces in an apparently
+reckless but most effective manner. With the squash in one hand,
+the woman takes a large butcher knife in the other and strikes
+indifferently at the squash, turning it around and at different angles
+the while. In a few moments chips, as it were, begin to fall into
+the cooking pot, and after the exterior is cut and hacked in every
+direction the cook begins to slice it into the pot. When well cooked,
+it is eaten without any other improvement than a little salt.
+
+Corn and beans are plentiful with them, and both are as delicious and
+tender as any I have ever tasted elsewhere.
+
+Mescal is one of their chief foods. It is made by them exactly as the
+Wallapais make it. That fibrous portion of the plant that cannot be
+treated in this manner is boiled, and the drink therefrom, when fresh,
+is a sickish-sweet liquid, that, however, might soon become agreeable.
+This liquid is of a dark brown color, and when boiled for a long time
+becomes a species of thin molasses.
+
+The Havasupais know no process of fermentation so far as I have been
+able to learn, and the elders of the people long objected to the coming
+of the white man because one of the bad things he brought to the Indian
+was whiskey and other intoxicants.
+
+Quail and ducks abound in various parts of the Havasu Canyon region.
+Even to this day many of the latter are shot, for sale to the white
+man, with the arrow instead of the gun. The Havasupais claim that the
+arrow is far less liable to scare away the flock than is the loud
+report of a gun, so they keep up their practice with the antiquated bow
+and arrow, and some of them show wonderful skill in their use. I have
+often placed a ten-cent piece in a notched stick and enjoyed watching
+the young men as they fired their arrows at it at a distance of fifty
+paces. Their skill was such that on one occasion I lost a dollar thus
+within half an hour.
+
+At one time in February I found the canyon alive with quail, the
+whirring of whose wings met us on every hand as we rode along from hawa
+to hawa.
+
+I am told there is no fish in Havasu Creek above Mooney Falls, but
+from the base of this fall on to the river both large and small fish
+are abundant. I rather doubt this, as on the occasion of my attempt to
+reach Beaver Falls down the course of the creek from Mooney Falls I saw
+no fish, nor signs of any.
+
+One of the Havasupais tells me that mountain sheep may be seen on the
+northern rim of the Grand Canyon in small bands. When the snow is deep
+upon the Buckskin Mountains and the Kaibab Plateau they descend to
+the more temperate regions of the canyon where grass may be found in
+plenty, and then the Paiuti and Paieed Indians kill them, drying the
+flesh for later use. This they do regardless of a territorial law,
+which forbids even an Indian killing mountain sheep at any time. The
+Indian regards his as a prior right, existing long before there was any
+territorial legislature, and he acts accordingly.
+
+Mountain lions, wildcats, lynxes, coyotes, badgers, deer, and antelope,
+with an occasional mountain sheep and bear, are the larger quarry of
+the Havasupai hunters. The deer and antelope they find in the open
+grassy glades of the forests on the canyon rim and reaching towards
+the desert. The other game is generally found in the recesses of the
+canyons or on the slopes of the far-away mountains of Hue-han-a-patch-a
+(the San Franciscos), Hue-ga-wool-a (Williams Mountain), or
+Hue-ga-da-wi-za (Red Butte).
+
+Some of the skins are dressed with the hair on and are used for
+clothing, as sleeping mats, or are sold to the travellers at the trains
+or traded at the stores on the railway. But many of the better skins
+are carefully tanned and dressed and converted into buckskins, as
+before stated.
+
+This, indeed, is one of their staple articles of trade, good buckskins
+fetching as high as five dollars and even ten dollars cash. I have
+several times seen a blanket for which I had offered eight dollars or
+ten dollars readily exchanged for a simple buckskin, and it is not an
+unusual occurrence to note a trade where a fair Navaho pony is given
+for a large and well-dressed skin.
+
+The outside Indians that the Havasupais are familiar with are the
+friendly Wallapais, whom they call their cousins, the Hopis and the
+Navahoes. They have often had wars with the hated Mohaves, Apaches, and
+Paiutis. The Chemhuevis, Pimas, and Maricopas are their distant, little
+known, but accepted friends. Far-away Zuni is Si-u, and still farther
+Acoma is Ac-o-ca-va, and though intercourse with the people of these
+villages is rare, it has always been friendly.
+
+For the grazing and watering of their horses and other stock each head
+of a family has a certain region allotted to him, over the boundaries
+of which he may not allow his stock to wander, except when removing
+them or by special permission. Manakacha, the head Kohot, takes the
+range formerly owned or controlled by Captain Navaho, the late Kohot,
+viz., the region of Black Tanks. Rock Jones (the chief medicine-man)
+has Topocobya Canyon and the plateau above as far as the other side
+of the Grand Canyon towards the Mystic Spring Trail, where begins the
+territory of Vesna, Captain Burro, and Chickapanagie. This includes
+the south banks of the Grand Canyon towards the Little Colorado River
+and including the Mystic Spring, the Bright Angel, the Grand View,
+Hance's old and the Red Canyon Trails, in the neighborhood of which,
+for centuries, the Havasupais have been descending. Indeed, it was
+the Havasupais who made the "Indian Gardens" that are so charming a
+feature of the Bright Angel Trail. Sinyela has the upper part of Havasu
+Canyon reaching to Bass's camp at the Caves, named by the Havasupais
+Wai-a-mel. Uta and Waluthama have the lower portion of Havasu Canyon,
+around to the head of Beaver Canyon and all the territory on the south
+side as far as Hack-a-tai-a--the Colorado River.
+
+Thus there are no disputes arising over the wrongful pasturage of
+stock, as each Indian regards himself as bound by the strictest ties
+of honor not to deviate from these established and long-observed
+boundaries.
+
+As I have before stated, the Havasupais at one time owned the whole
+of the Kohonino Forest region and also the trails into Hack-a-tai-a
+(the Grand Canyon). From time immemorial they have hunted from Havasu
+(Cataract) Canyon to the Little Colorado, and, of course, have had
+access to the water pockets, or rock tanks, in which rain water
+accumulates all along this dry and springless region. In talking
+with one of the Indians recently he asked me if the Great Father
+at Washington could do nothing for him and his people so that they
+might still continue to use the water pockets of their ancestral
+hunting-ground. He said, "You sabe Ha-ha-poo-ha (Rain Tank) and
+Ha-wai-i-tha-qual-ga (Rowe's Well) and Ha-ga-tha-wa-di-a (the water
+hole near Hance's Camp) and Ha-ha-i-ga-sa-jul-ga (Red Horse Tank),
+Havasupai use these water holes when him go hunt deer and antelope.
+Now white man him come and say, 'D-- you, you get away. I've got no
+water for any blanked Indian.' We no catch 'em water, we no go hunt,
+and we no go hunt we no catch 'em deer and antelope and jack rabbit,
+and by-em-by our squaws and boys and gels go heap hungry. Maybe so you
+see 'em Great Father at Washington and you tell him, and ask him what
+Havasupai do."
+
+
+
+
+CHAPTER XVI
+
+THE HAVASUPAIS' RELIGIOUS DANCES AND BELIEFS
+
+
+The Havasupais do not occupy a high place in the scale of religious
+life. They are very different from the Hopis and Navahoes. They have
+few ceremonies, few prayers, and few ideas connected with the world of
+spirits. If evil comes upon them they seek to propitiate the power that
+caused it. They dance and pray. But there is no system, no recurrence
+of elaborate ceremonials year after year. Indeed, the only regular
+dance that I have personally seen is that of the annual harvest, and
+that is occasionally omitted. The Sick Dance, as its name implies, is
+for the purpose of healing the sick.
+
+On the second night of my first visit to the Havasupais my companions
+and I were invited by Hotouta to accompany him to one of these harvest
+thanksgiving dances. It was a wild and fantastic scene. Gathered
+together in a circular enclosure, the fence made of willow poles bound
+together with withes of the same tree, were between one hundred and
+two hundred Indians of both sexes in any and all manner of dress and
+undress. Three or four bonfires added to the weirdness by throwing
+peculiar lights and shadows upon the countenances of those present. At
+times there was a silence which became almost solemn in its intensity,
+and then talking and chattering broke out again, as if the sound of
+their own voices helped, in some measure, to relieve the painfulness
+of the solemnity of this not-very-welcome religious ceremonial. I was
+actually gazing upon the preparations in progress for the sacred peach
+dance. One by one the notables of the tribe were pointed out to me.
+There stood Kohot Navaho in proud solitariness, eyeing the preparations
+with a moodiness which became his serious and taciturn nature. Not a
+thing of importance passed his eye. His keen powers of observation
+took in the frivolity of certain young Havasupai belles as well as the
+actions of the Chemehuevi Indian who was to be director of the music
+of this religious festival. By his side stood his second son, who, in
+gentle and mellifluous speech was talking to those with whom he came in
+contact. Hotouta, the second chief, was by my side, acting as guide,
+chaperon, and instructor in the mysteries. Here was his daughter, a
+fine buxom lass of sixteen summers, with merry, laughing eyes, saucy
+lips, thick black hair, cut with the usual deep fringe on her forehead,
+and a voice that would have been the fortune of an American girl who
+desired a place on the operatic stage. Yonder stood Ha-a-pat-cha, a
+fine athletic fellow with muscles of steel and a chest like that of an
+ox, whose only costume was the gee-string. He marched to and fro as if
+consciously proud of his fine figure, came up at a call from Hotouta
+and seemed to be highly pleased with his introduction to us, although
+there was an air of condescension in his handshake which suggested that
+I was the honored person. Perhaps I was! _Quien sabe?_
+
+Near by stood Mr. Bass and a special commissioner sent by the United
+States Indian Department to report on the condition of the Havasupais,
+and seek to gain their consent to send their children to the Indian
+school at Fort Mohave.
+
+I was too tired that night to stay long. So after an hour's
+watching I returned to Hotouta's hawa, stretched myself out on the
+sand--_outside_--in my blankets, and was soothed to sleep by the
+monotonous chant of the dancers.
+
+Next day, in a burst of frolicsomeness I exclaimed to my friend, who
+was commonly called Tom by the whites:
+
+"Hotouta, why you no let me dance, all same Havasupai?"
+
+It never entered my comprehension that Tom would regard the remark with
+serious attention, hence my astonishment can better be imagined than
+described when thoughtfully he turned to me and said:
+
+"Maybe so! Me no know! Maybe so Havasupai no like 'em you dance. Maybe
+so they all same like 'em! I see pretty soon."
+
+"Pretty soon" he came back with a cheery "All right! Navaho say you
+dance. Havasupai like 'em you!"
+
+Here was a fine predicament! I had never danced a step in my life.
+In the few ball-rooms I had visited I had been a "wall flower." But
+in this case I had provoked the invitation myself, so, after a brief
+mental struggle, as gracefully as possible I accepted the consequences
+of my own rash speech.
+
+When the hour arrived I placed myself under the hands of Hotouta,
+Yunosi his squaw, and their daughter, in order that I might be properly
+and appropriately apparelled for the occasion. The first salutation
+somewhat daunted me. Tom said, "You catch 'em white shirt!" The only
+white shirt I had was a night robe which had done service to such an
+extent that I had placed it in my saddlebags when we left civilized
+regions for the purpose of wrapping up specimens of rock to take home.
+Its "whiteness" may have been somewhat of a memory. But I brought it
+forth, and waited anxiously for Hotouta's approval. He was delighted,
+and I felt reassured.
+
+When it was donned, and a pair of blue overalls, I was ready to receive
+the painted lines of sub-chieftainship on my face, and the eagle plume
+in my hair.
+
+Then, in solemn dignity, we started down, Indian file, for the dance
+ground. At least Hotouta and I were dignified, while behind us Mr.
+Bass and the special Indian Commissioner were making frantic endeavors
+to hold in their laughter at the rude and brutal (!) jokes they were
+making at my expense. We had not proceeded far before Hotouta stopped
+me and with solemn face said: "You dance, you no laugh. Havasupai no
+like 'em you laugh!" I promised to be "as sober as a judge," and not
+laugh, and again we proceeded, to be stopped once more by Hotouta, who
+explained with perfect seriousness: "Maybe so you dance heap harnegi.
+Havasu squaw, she like 'em you. You catch 'em one squaw. Then you dance
+more and maybe so you catch 'em two squaw. She come, all same" (and
+here Hotouta illustrated how the squaw might come and separate me from
+my male companion to right or left, and take my hand in the fashion
+afterwards described). "She take your hand, all same. You no nip. She
+no like 'em you nip." I promised not to "nip," and with satisfaction
+Hotouta now led the way to the dance ground.
+
+After a formal introduction to all the chiefs and their approval given
+to my being accepted as Hotouta's brother and a fellow chief with him
+in the tribe of the Havasupais, the dance began. This is how it was
+conducted.
+
+The "evangelist" sang over a strain of a new song. A dozen or so of the
+leaders took it up, and as soon as they were fairly familiar with it,
+the others joined in. Then the women took a hand, literally as well as
+figuratively, for they came in and separated the men, interlocking the
+fingers, midway between the first and second knuckle joints, standing
+shoulder to shoulder, and enlarging the group until a complete circle
+was formed. Then, with a side shuffling motion, moving one foot to the
+left and following it rapidly but rhythmically with the other, the
+while lustily and seriously singing the song they had just learned, the
+dance continued,--a dull, monotonous, sleep-producing ceremony, until
+the onlooker was awakened by manifestations he little expected to see
+at an Indian thanksgiving dance. Very often it occurs that women of the
+tribe are affected with a somewhat similar excitement to that which
+seizes the negro when he has "the power." With a shriek, the woman
+hysterically leaps within the circle made by the dancers, and howls
+and shouts and dances and jumps, and then, perhaps, throws herself in
+a heavy stupor upon the ground. Some will run to the centre post, and,
+hanging on with one or both hands, will swing rapidly around until they
+fall exhausted to the ground. When the male members tire of seeing
+these excitable females upon the ground, they unostentatiously step up
+to the prostrate figures, seize their long thick hair, swing it over
+the shoulder, and thus proceed to drag the now exhausted women to the
+fires, where friends of their own sex attend them until they "come to."
+
+And what did all this ceremony mean?--for to the Havasupais it was a
+ceremony, performed with as much dignity as we perform our religious
+services in church or cathedral. While I was dancing Hotouta was giving
+an explanation to Mr. Bass. Each year this dance is performed as an act
+of highest devotion to gain the approbation of "Those Above." The Peach
+Dance is the "harvest thanksgiving" dance--when thanks are made for the
+gifts of the past and prayers are offered for the needs of the future.
+
+The leader of the singing was a Chemehuevi Indian,--a tribe located
+west of the Wallapais and living mainly on the California side of the
+Colorado River.
+
+He was a regular "evangelist" amongst the Indians,--a native Moody, and
+gifted enough, musically, to perform the part of Sankey or Excell. His
+harangue on this occasion was an unusually fervent oration, especially
+cutting to Hotouta, for he was one of the chief objects of the
+"evangelist's" vituperation and abuse. In fact had Hotouta been a white
+man he would have gone away saying the preacher was "horribly personal
+and disgracefully abusive" to the leading members of his congregation.
+He explained that the reason the tribe had lost so many of its members
+last year by the dread "grippe" was because of their levity. They had
+laughed too much, gone hunting and visiting white men's camps when
+they ought to have been dancing. They were allowing the white man
+to laugh them out of the traditions of their forefathers. Then he
+especially denounced all friendliness to the whites, and singled out
+Hotouta, Chickapanagie, Spotted Tail, and one or two others who had
+been the leaders in thus countenancing the whites, and administered
+to them severe rebukes. After this, referring to the offer of the
+whites to give them farming implements, food, etc., if they would send
+their children to the Indians' school at Mohave, he urged his hearers
+to listen to no such proposals. He said in effect: "Don't send your
+children to the school of the white man. If you do they will grow up
+with the heart of the white man, and the place of the Havasupai will
+know them no more. Your tribe will be broken up, and then the white
+man will come and take possession of your canyon home where the stream
+ever flows and sings to the waving of willows by their side. He will
+rob you of your corn-fields and of your peach orchards. No longer will
+the place where the bodies of your ancestors were burned be sacred to
+you; your hunting-grounds are now all occupied by him, the deer and the
+antelope have nearly disappeared before his rifle, and he is hungry
+to possess the few things you still have left. This offer is a secret
+plot against you. He thinks if he cannot drive you out he will seduce
+you out, and this school is the offer he makes to you, so that he can
+get your children into his hands. There he will teach them to make fun
+of you; to despise your method of living; your houses, your food, your
+dress, your customs, your dances will all be ridiculed by him, and
+so you will lose the favor of 'Those Above,' and you yourselves will
+soon die and your name and tribe be forgotten." In other words, he
+endeavored to make it perfectly clear to the assembled Havasupais that
+the school proposition was a white man's scheme--a dodge--to get their
+children away so that eventually they--the whites--might claim the
+Havasu Canyon for themselves.
+
+Thus he exhorted time after time, and, after each sermon, sang out,
+line for line, a new song that he desired them to learn. At first
+he alone sang, then Navaho and a few of the older ones took up the
+strain, and soon all joined in. Then the dance began, and continued
+with unabated zeal and fervor until the "missioner" gave the signal for
+rest. Then, after another harangue, another song was learned, another
+dance performed, and so on, _ad libitum_.
+
+The state of mental exaltation or frenzy, not unlike those peculiar
+manifestations of the negroes at revival meetings, the Shakers, "having
+the power" etc., is not uncommon among the Havasupais. At the Thapala
+Dance I have seen three women almost simultaneously suddenly dart
+from different parts of the dance circle, and hysterically shrieking,
+yelling, and singing, foaming at the mouth, tearing their hair, falling
+down with violence, and with appalling disregard to the injury to their
+own bodies dash against each other, or on the great central tree trunk,
+which stands like a flagpole in the centre of their dance corral,
+yield to this uncontrollable frenzy, and remain under its influence
+for an hour or more. During the whole time of their ecstasy, the dance
+continued uninterruptedly, except when one of the frenzied women dashed
+towards the dancers as if to escape the circle. Then the man nearest
+by rudely took her by the arms, body, or shoulders and thrust her,
+shrieking, back into the centre of the circle.
+
+Yunosi gained her present name because of her occult powers and
+frenzied visions. After Hotouta's death she would occasionally wake
+up and cry out that she saw the spirit of her husband, "Tom, heap
+big Supai chief." And, strange to say, in these exalted moments she
+invariably spoke in the crude English her husband had taught her and
+of which she was very proud. Pointing into vacant space, with glaring
+eyes and excited voice, she would declare that she saw "Big chief Tom.
+He come back to see me. O Tom! Tom! I see you." Then turning to her
+friends and others around, she would shriekingly ask, "You no see? You
+no see?" And thus she gained her name, Yunosi.
+
+Thinking that perhaps the Havasupais used some herb, drug, or
+intoxicant, similar to opium, hasheesh, or the stramonium (jimson-weed)
+which the Navahoes use to produce similar frenzies and visions, I
+took some of this, which they call smal-a-ga-to-a, and asked several
+if they ever used it. In every case the answer was a sharp "No!
+Han-a-to-op-o-gi," and one Havasu informed me it was "very bad. All
+same white man's whiskey." Indeed, such has been the excellent teaching
+they have received from their ancients, and the tenacity with which
+they, as a people, have adhered to it, it may be safely affirmed that
+the Havasupais use no noxious drug, or fermented or intoxicating
+liquor, and that they do not know any processes by which they can be
+made.
+
+The ways of the Havasupai medicine-men are similar to those of fakirs
+in all lands and ages. I have seen Rock Jones, after examining a
+patient, jump up and excitedly exclaim: "I can see into your head
+and all through your brains; down your throat and into your stomach,
+through your kidneys, bladder, and intestines, and you are sick, very
+sick, very heap sick. But I am a good medicine-man. I can cure you
+sure, I can cure you quick. But you must promise to give me five
+dollars. Don't forget I must have five dollars."
+
+[Illustration: ROCK JONES, LEADING MEDICINE MAN OF HAVASUPAIS.]
+
+[Illustration: SINYELA, WITH ESUWA, GOING FOR WATER.]
+
+In one case with which I was familiar, the medicine-man declared that
+the heart of one sick man had gone away to the topmost peak of one of
+the canyon walls. It would cost several dollars to charm it back, but
+he could do it. Yielding to the pleadings of the man without the heart,
+he began to exercise his charms and incantations, and the next day he
+came in and declared he had seen it return during the early morning
+hours, and his patient would recover. His prognostication was correct;
+the man was soon well and strong, and paid his six-dollar fee for
+having his heart returned to him, with due gratitude and thankfulness.
+
+Another man who had been on the trail of some runaway horses had become
+overheated and was attacked severely with cholera morbus. He was
+brought into the village nearly dead, his pains increased by a terrible
+soreness in his back, caused by severe vomitings. The medicine-man
+gave him a large dose of red pepper, and, after sucking the flesh of
+his stomach, bowels, and back, rubbed the body of the sick man with
+red pepper, and then began his incantations. Soon he declared that a
+Wallapai doctor who hated the Havasupais had left a long white rope
+on the trail over which the sick man passed, and that it was this
+charmed rope which had entered his body and caused the sickness. On
+the promise of a fee of several dollars, he expressed confidence that
+the rope could be successfully taken from the invalid, and that its
+removal would be followed by immediate recovery. After a little time
+had elapsed, the crafty charlatan produced a long white rope, which he
+said his skill had extracted. Needless to add, the patient recovered,
+and to this day extols the wonderful skill and power of his physician.
+
+Of late years a large number of Havasupais have been carried off with
+a bilious fever, with marked malarial symptoms. The usual indifference
+in the earlier stages of the disease gives way later on to frantic
+sweatings and appeals to the medicine-man, who comes and sings and
+seeks by his incantations to remove the evil something within the
+patient that causes the disease. If the sick person is daring enough to
+apply to the agency teacher for medicine, he knows that he no longer
+need expect any help from the medicine-man, whose curses will follow
+him to the world of doom. As in the world of civilization there is
+jealousy, sharp and keen, between the schools of medicine, so do the
+Havasupai medicine-men resent any innovations upon their time-honored
+customs.
+
+Here, as elsewhere, one man's skill and reputation is oftentimes
+maintained by pulling down that of another. Dr. Tommy used to be a
+fairly successful medicine-man, but once, during a fearful epidemic
+of grippe, several children died under his ministrations. It was soon
+noticed that those parents whose children had been treated by another
+medicine-man were active in spreading the report that "they believed
+Dr. Tommy had killed the children by giving them coyote medicine." And
+this "tommy-rot" killed him as a medicine-man, for, though he was never
+brought to any trial on account of this charge, he was shunned and
+ostracized, and in very rare cases is ever called upon to exercise his
+medical powers.
+
+There are now three medicine-men in the tribe, the chief of whom
+is Rock Jones, whose Havasupai names are suggestive. They are:
+Pa-a-hu-ya' and In-ya-ja-al'-o, the former signifying "black," the
+other "the rising sun." At-nahl, whose name means a "sack," is the
+second in importance, and the youngest is Ma-t[=o]-m[=a]', commonly
+known as Bob. I have just asked Lanoman which is the best medicine-man
+of the three, and his reply when I asked "Who makes the sick people
+well the quickest?" was: "All same. All no good. All make people dead
+pretty quick!"
+
+Death is supposed to be, in every case, the departure of the spirit
+from the body, and when the sick person is approaching death the
+friends and relatives, led by the medicine-man, will often sit around
+the invalid and sing their petitions to the departing spirit in the
+hope that it may be led to repent and return to the body. If the
+patient recovers, the medicine-man takes the credit (and what pay he
+can get) for the return of the spirit, and goes about in high feather,
+recounting to all he meets the new instance of his wonderful and occult
+power.
+
+One of the greatest insults that can be offered to the friends of a
+dead Havasupai is to refer to him. The reason given to me for this is
+that whenever a thought is sent after a dead person it either prevents
+his spirit continuing the journey to Shi-pa-pu, or leads him to desire
+to return to earth, neither of which are good for a Havasupai.
+
+One of the school teachers informed me that she once, in reconvening
+the school after a holiday, read out the name of a child that had
+recently died. The moment the name was pronounced several of both
+boys and girls burst out, some into a wild wailing and others into
+fierce and angry denunciations of the wicked white woman who had thus
+arrested the spirit of the deceased on its journey to the underworld.
+
+The last night of our first visit the Havasupais had a Sick Dance. When
+one of their number is very sick or about to die, the medicine-man
+summons the principal men and women of the camp to dance around him, in
+the hope of driving away the disease. It so happened that during our
+visit one of the young bucks was very sick, and a dance was ordered
+for Saturday evening. It was quite a distance away from our camp, and
+Vesna, whose guest we were that night, informed us that we would not be
+welcomed. The welcome would have been overlooked but for our need of
+rest, and as it was a mile or two away, it was decided not to attend,
+although we could hear the incantations at intervals during the night.
+The dance, however, was similar to such dances elsewhere. The sick man
+was placed in the open air and a circle formed around him, while a
+slow and solemn dance was engaged in by those in the circle, and all
+participated in the chanting of an incantation. This was kept up during
+the entire night, the voices of the singers at times pitched to a very
+high key. As soon as one in the circle grew tired, he dropped out and
+another took his place, but the dance and chant never ceased. If a sick
+man survives the noise and din and wakefulness of this until morning,
+it is probable that his vitality will carry him through, and he will
+recover.
+
+If death is thought to be certainly near, the best clothes of the
+wardrobe are brought out and placed upon the dying person. A woman's
+best dress is not too good for her to die in, and a man's finest
+garments, even to the broadcloth cast-off "Prince Albert" received
+through the kindness of some white friend in the East, is deemed the
+only appropriate gear in which to meet the dread summons to Shi-pa-pu.
+When life is extinct the dressed-up body is wrapped in the best
+blanket the hawa affords, and is then ready for the period of wailing
+and mourning. Relatives and friends of the deceased come and sit in
+the hawa, and as the spirit moves them they raise their voices in
+lamentation, or, singing the bravery, the daring, the good deeds of
+the deceased, ask for him a safe journey to the dread secret places
+of the underworld. Nothing can be more doleful than to hear these
+sad lamentations in the dead of the night. All is still, except the
+never-silent stream which steadily keeps up its murmur as it flows over
+the stones. Otherwise the very Angel of Silence seems to be brooding
+over the scene, for the babble of the creek merely accentuates the
+nearly perfect stillness. Suddenly a loud, long, minor wail rises from
+the hawa in the midst of the willows, and one feels that he can see the
+sound ascend to the heights of these enclosing walls, striking here and
+there, and then rebounding to opposing walls, until the canyon is full
+of voices, wailing one against the other and making a spirit chorus of
+infinite sadness and distress. The imagination unconsciously suggests
+that these echoing wails are the sympathizing spirit voices of men and
+women--former inhabitants of this canyon of the willows--who have come
+to weep with those who weep for their dead loved ones.
+
+There is no fixed period for this wailing, but as soon as it is
+satisfactorily concluded the body is tenderly thrown across the
+best horse owned by the deceased, if a man,--or ridden by her, if
+a woman,--and, accompanied by other animals conveying some of his
+or her most desirable treasures, is taken to the burial or burning
+ground. Prior to the advent of the white man the Havasupais practised
+cremation, and between Bridal Veil and Mooney Falls, and also on the
+rim of the Grand Canyon, at a place since named Crematory Point, the
+remains of scores of burned bodies of men and women and also of horses
+were recently to be seen. For it was deemed of the greatest importance
+to give the spirit of the deceased the spirit of his dead horse, upon
+which he might ride to the dark abode of the underworld. Before it was
+burned, the horse must be strangled, and this was done by tightly tying
+a strip of wet buckskin around his neck, and, as it dried, it rapidly
+contracted and thus strangled the doomed animal. Then both human being
+and animal were burned.
+
+But even this was not considered a sufficient offering to the powers of
+the dead. Returning to the village, a peach tree in the orchard of the
+dead man was cut down that it might also be "dead" and thus accompany
+its owner to the spirit world and give him its refreshing fruit
+there. On the death of a chieftain or great warrior, several peach
+trees--thapala--are cut down.
+
+Of late years, however, these customs of cremation, strangling of
+horses, burning of treasures, and cutting down of peach trees have
+not been as universal as formerly. Hotouta, the oldest son of Kohot
+Navaho, the last of the old chiefs, had great influence with his
+people, and Mr. Bass succeeded in convincing him of the extravagant
+folly of thus wasting on the dead, to whom the sacrifices were of no
+benefit, that which could be of so much use to the living. Consequently
+his influence materially helped to change the custom from cremation to
+ground interment. Later, after Hotouta's death, when several families
+had gone back to the old habit of cremation, others exercised their
+influence with the Havasupais to lead them to abandon the old custom.
+These endeavors were all effective to a large extent, and, when Captain
+Navaho, the last great Kohot the Havasupais will ever have, died in
+1898, he was buried instead of being cremated. Late in 1897, however,
+the son of Sinyela died, and though in many things Sinyela is one of
+the most progressive of the Havasupais, he and his brother took the
+boy's body across a horse, tied an axe to the corpse, and started up
+the canyon towards Topocobya. When they returned the axe had been used,
+the horse was strangled, and burned bones of human and equine bodies in
+a side gorge attest the hold the old superstitions and customs still
+have upon the Havasupai mind.
+
+And again in the summer of 1899--May or June--when the daughter of
+the present Kohot and wife of Lanoman (another son of Sinyela) died,
+Lanoman felt that nothing short of the old and time-honored method of
+cremation would be suitable for the daughter of the new chief and the
+wife of so smart and bright an Indian as himself. For Lanoman knew more
+English, perhaps, than any other Havasupai, and was afflicted with the
+not uncommon complaint of great self-esteem and conceit. Accordingly,
+the body was clothed in the finest blankets of the wardrobe, and many
+precious things were taken with it to the Havasu Canyon below Mooney
+Falls. Tenderly the body was lowered down the already nearly useless
+ladder, and after suitable wailing, the funeral pyre was built, the
+body placed thereupon, more wood heaped around and over the body,
+and then the whole fired. When the body was destroyed, the mourners
+returned, kicking down the upper portion of the ladder as they did so,
+that no other Havasupai should be burned there, and also that no white
+foot should again desecrate the sacred precincts of the lower Havasu
+Canyon. Then, that the favorite horse of the woman thus honored after
+her death should follow her to the underworld, it was taken to the
+edge of the plateau above, from which the descent to Bridal Veil and
+the upper portion of Mooney Falls is made, the wet strip of buckskin
+tied around its neck, and, as the cord dried and tightened, and the
+poor animal began to reel and totter in its death struggles, it was
+given a push, tumbled over the edge, and--instead of descending to the
+lower canyon at the foot of the Falls where the burned body was--fell
+on the shelves of limestone accretions which terrace the canyon at the
+side of the Falls, bounded from one terrace to another, and then, to
+the infinite disgust of the mourners, lodged there. And there it still
+remains--or what is left of it, for, as I passed by in July, 1899,
+though I could not see the animal, the frightful odor of the carrion
+ascended to the very heavens.
+
+
+
+
+BIBLIOGRAPHY
+
+
+On the Navahoes consult the full list prepared by Professor Frederick
+Webb Hodge in Washington Matthews' "Navaho Legends," published by
+Houghton, Mifflin & Co., for the American Folk-Lore Society.
+
+COUES, ELLIOTT.
+
+On the Trail of a Spanish Pioneer. The Diary and Itinerary of Francisco
+Garces in his Travels through Sonora, Arizona, and California. 2 vols.
+Francis P. Harper, New York, 1900.
+
+DORSEY, GEORGE A., AND VOTH, H. R.
+
+The Oraibi Soyal Ceremony. (Field Columbian Museum, publication 55,
+Anthropological Series, Vol. III, No. 1. 59 pages and many plates.)
+
+FEWKES, JESSE WALTER.
+
+Preliminary Account of an Expedition to the Pueblo Ruins near Winslow,
+Arizona, in 1896. (In Smithsonian Report for 1896. Pages 517 to 539.)
+
+Preliminary Account of Archaeological Field Work in Arizona in 1897. (In
+Smithsonian Report for 1897. Pages 601 to 603.)
+
+Two Ruins Recently Discovered in the Red Rock Country, Arizona. (In
+American Anthropologist, August, 1896. Pages 263 to 283.)
+
+Pueblo Ruins near Flagstaff, Arizona. (In American Anthropologist, N.
+S., Vol. II, 1900. Pages 422 to 450.)
+
+A Suggestion as to the Meaning of the Moki Snake Dance. (In Journal of
+American Folk-Lore, date unknown. Pages 129 to 138.)
+
+The Owakulti Altar at Sichomovi Pueblo. (In American Anthropologist, N.
+S., Vol. III, 1901. Pages 211 to 226.)
+
+An Interpretation of Katchina Worship. (In the Journal of American
+Folk-Lore, April-June, 1901. Pages 81 to 94.)
+
+The Pueblo Settlements near El Paso, Texas. (In American
+Anthropologist, N. S., Vol. IV, No. 1, 1902. Pages 57 to 95.)
+
+The New Fire Ceremony at Walpi. (In American Anthropologist, N. S.,
+Vol. II, No. 1, 1900. Pages 80 to 138.)
+
+Property Rights in Eagles among the Hopi. (In American Anthropologist,
+N. S., Vol. II, 1900. Pages 690 to 707.)
+
+Tusayan Flute and Snake Ceremonies. (In Nineteenth Annual Report Bureau
+of American Ethnology, 1901. Pages 957 to 1011.)
+
+Archaeological Expedition to Arizona in 1895. (In Seventeenth Annual
+Report Bureau of American Ethnology, 1898. Pages 520 to 744.)
+
+Snake Ceremonials at Walpi. (Vol. XIV. of Journal of American Ethnology
+and Archaeology. Houghton, Mifflin & Co., Boston, 1894. In this volume
+is a carefully prepared bibliography on the Snake Dance (see pages 124
+to 126) which is too lengthy to be reproduced here and to which the
+student is referred.)
+
+GARCES, FRANCISCO.
+
+Diary and Itinerary, translated by Elliott Coues. (See Coues.)
+
+HOUGH, WALTER.
+
+Environmental Interrelations in Arizona. (In American Anthropologist
+for May, 1898. Pages 133 to 155.)
+
+JAMES, GEORGE WHARTON.
+
+In and Around the Grand Canyon. Little, Brown, & Co., Boston, Mass.,
+1900.
+
+Indian Basketry. Henry Malkan, New York, 1901.
+
+The Havasupai Indians and their Cataract Canyon Home. (In Good Health,
+Battle Creek, Mich., August, 1899. Pages 446 to 456.)
+
+The Industries of the Navahoes and Mokis. (In Good Health, June, 1899.
+Pages 315 to 322.)
+
+The Pueblo Indians and their Prayer Spring. (In Good Health, July,
+1899. Pages 379 to 384.)
+
+The Snake Dance of the Mokis. (Two articles in Scientific American, New
+York, June 24, 1899, and September 9, 1899.)
+
+Scenes of Spanish Occupancy in our Southwest. (In American Monthly
+Review of Reviews, July, 1899. Pages 51 to 59.)
+
+Discovery of Cliff Dwellings in the Southwest. (In Scientific American,
+New York, January 20, 1900.)
+
+What I Saw at the Snake Dance. (In Wide World Magazine, London,
+January, 1900. Pages 264 to 274.)
+
+Harvest Festivals of Some of our Southwestern Aborigines. (In Good
+Health, October, 1899. Pages 583 to 589.)
+
+Moki Fashions and Customs. (In Good Health, November, 1899. Pages 641
+to 647).
+
+Types of Female Beauty among the Indians of the Southwest. (In Overland
+Monthly, San Francisco, Cal., March, 1900. Pages 195 to 209).
+
+Some Indian Women. (In New York Tribune Supplement, April 8, 1900.)
+
+The Fire Dance of the Navahoes. (In Wide World Magazine, London,
+September, 1900. Pages 516 to 523.)
+
+The Hopi Basket Dance. (In New York Tribune Supplement.)
+
+Indian Madonnas. (In New York Tribune Supplement, December 23, 1900.)
+
+Indian Pottery. (In House Beautiful, Chicago, April, 1901. Pages 235 to
+243.)
+
+Down the Topocobya Trail. (In Wide World Magazine, London, April, 1901.
+Pages 75 to 80.)
+
+Indian Basketry. (In Outing, New York, May, 1901. Pages 177 to 186.)
+
+The Storming of Awatobi. (In the Chautauquan, Cleveland, O., August,
+1901. Pages 497 to 501.)
+
+The Art of Indian Basketry. (In the Southern Workman, Hampton, Va.,
+August, 1901. Pages 439 to 448.)
+
+Indian Basketry in House Decoration. (In the Chautauquan, Cleveland,
+O., September, 1901. Pages 619 to 624.)
+
+Moki and Navaho Indian Sports. (In Outing, New York, October, 1901.
+Pages 10 to 15.)
+
+Indian Pottery. (In Outing, New York, November, 1901. Pages 154 to 161.)
+
+The Hopi Indians of Arizona. (In Southern Workman, Hampton, Va.,
+December, 1901. Pages 677 to 683.)
+
+The Collecting of Indian Baskets. (In the Literary Collector, New York,
+January, 1902. Pages 103 to 109.)
+
+Some Indian Dishes. (In American Kitchen Magazine, Boston, Mass.,
+January, 1902. Pages 129 to 133 and frontispiece.)
+
+The Indians and their Baskets. (In Four Track News, New York, February,
+1902. Pages 77 to 79.)
+
+Indian Blanketry. (In Outing, New York, March, 1902. Pages 684 to 693.)
+
+LUMMIS, CHARLES F.
+
+Across the Continent. (Scribner's.)
+
+A New Mexico David, and Other Stories. (Scribner's.)
+
+The Land of Poco Tiempo.
+
+The Man that Married the Moon.
+
+All the volumes of "Land of Sunshine," now "Out West," of which he is
+Editor, published in Los Angeles, Cal.
+
+MATTHEWS, WASHINGTON.
+
+Navaho Legends. (The American Folk-Lore Society. In this volume
+Professor F. W. Hodge has a full bibliography on the Navahoes.)
+
+MINDELEFF, COSMOS.
+
+Navaho Houses. (In Seventeenth Annual Report Bureau of American
+Ethnology, 1898. Pages 475 to 517.)
+
+PEPPER, GEORGE H.
+
+The Navaho Indians. An Ethnological Study. (In Southern Workman,
+Hampton, Va., November, 1900. 7 pages.)
+
+The Making of a Navaho Blanket. (In Everybody's Magazine, New York,
+January, 1902. Pages 33 to 43.)
+
+POWELL, J. W.
+
+The Lessons of Folk-Lore. (In American Anthropologist, N. S., Vol. II,
+No. 1, 1900. Pages 1 to 36.)
+
+VOTH, H. R., AND DORSEY, GEORGE A.
+
+The Oraibi Soyal Ceremony. (See Dorsey.)
+
+
+
+
+_AN IMPORTANT NEW BOOK DESCRIBING THE MOST STUPENDOUS SCENE ON THE
+AMERICAN CONTINENT_
+
+_In and Around the Grand Canyon of the Colorado River in Arizona_
+
+By GEORGE WHARTON JAMES
+
+Illustrated with twenty-three full-page plates and seventy-seven
+pictures in the text . 8vo . Cloth . Price, $2.50
+
+[Illustration: CROSSING THE COLORADO TO THE SHINUMO.]
+
+The volume, crowded with pictures of the marvels and beauties of the
+Canyon, is of absorbing interest. Dramatic narratives of hairbreadth
+escapes and thrilling adventures, stories of Indians, their legends and
+customs, and Mr. James's own perilous experiences, give a wonderful
+personal interest in these pages of graphic description of the most
+stupendous natural wonder on the American Continent.--_Philadelphia
+Public Ledger._
+
+A veritable storehouse of wonders.--_Boston Advertiser._
+
+There is a ring of actuality about this book.--_Outing_, New York.
+
+The Grand Canyon has never before received such an exposition either
+with pen or camera.--_Literary World._
+
+He has told his story in so fascinating a manner that one feels almost
+within sight and sound of the great canyon.--_San Francisco Bulletin._
+
+The most thorough description of the Grand Canyon of the Colorado and
+its surroundings to be found anywhere.--_Chicago Tribune._
+
+He has not been content to describe the wonders in his own words, but
+from historical records, from the notes of explorers and discoverers,
+and from the accounts of Indian natives, white hunters, miners, and
+guides, he has quoted freely wherever he could find matter of interest
+and value.--_Argonaut_, San Francisco.
+
+An illustrated work of which too much can scarcely be said in praise.
+The Grand Canyon is one of the world's wonders, and this volume is
+the most thorough and satisfying presentation of its many rugged
+attractions thus far offered.--_San Francisco Chronicle._
+
+There is probably no man in the country who is better qualified for
+the writing of such a book than Professor James.... Too much cannot be
+said in praise of his work.--_Arizona Daily Journal-Miner_, Prescott,
+Arizona.
+
+Will be the standard with reference to the main features--historic,
+scenic, and scientific--of the Great Canyon of the Colorado.... Legend
+and tradition are drawn upon for the dramatic effect and local color,
+so that in many respects the book possesses a charm peculiarly its
+own.... One of the typical books of the great West.--_Brooklyn Standard
+Union._
+
+
+
+
+  CONTENTS
+
+
+  CHAPTER
+
+  I. THE COLORADO RIVER AND ITS CANYONS.
+
+  II. EXPLORATIONS FROM THE TIME OF THE SPANIARDS (1540)
+  TO MAJOR J. W. POWELL (1869).
+
+  III. EXPLORATIONS BY MAJOR J. W. POWELL (1869-72).
+
+  IV. LATER EXPLORATIONS.
+
+  V. FLAGSTAFF, THE SAN FRANCISCO MOUNTAINS, THE CLIFF AND
+  CAVE DWELLINGS, AND THE DEAD VOLCANOES.
+
+  VI. FROM THE SANTA FE RAILWAY TO THE CANYON BY STAGE.
+
+  VII. TO THE CANYON BY RAILWAY, AND A FEW PRACTICAL SUGGESTIONS
+  TO THE TOURIST.
+
+  VIII. FIRST IMPRESSIONS.
+
+  IX. WHAT DOES ONE SEE?
+
+  X. ON THE RIM.
+
+  XI. THE GRAND VIEW TRAIL.
+
+  XII. THE BRIGHT ANGEL TRAIL.
+
+  XIII. TWO DAYS' HUNT FOR A BOAT IN A SIDE GORGE NEAR
+  THE BRIGHT ANGEL TRAIL.
+
+  XIV. THE MYSTIC SPRING TRAIL.
+
+  XV. THREE DAYS OF EXPLORING IN TRAIL CANYON WITH THE
+  WRONG COMPANION.
+
+  XVI. MR. W. W. BASS AND HIS CANYON EXPERIENCES.
+
+  XVII. THE SHINUMO AND ITS ANCIENT INHABITANTS.
+
+  XVIII. PEACE SPRINGS TRAIL.
+
+  XIX. LEE'S FERRY AND THE JOURNEY THITHER.
+
+  XX. JOHN D. LEE AND THE MOUNTAIN MEADOW MASSACRE.
+
+  XXI. UP AND DOWN GLEN AND MARBLE CANYONS.
+
+  XXII. THE OLD HOPI TRAIL.
+
+  XXIII. THE TANNER-FRENCH TRAIL.
+
+  XXIV. THE RED CANYON AND OLD TRAILS.
+
+  XXV. GRAND CANYON FOREST RESERVE.
+
+  XXVI. THE TOPOCOBYA TRAIL AND HAVASU (CATARACT) CANYON.
+
+  XXVII. THE HAVASUPAI INDIANS AND THEIR CANYON HOME.
+
+  XXVIII. HAVASU (CATARACT) CANYON AND ITS WATERFALLS AND
+  LIMESTONE CAVES.
+
+  XXIX. AN ADVENTURE IN BEAVER CANYON.
+
+  XXX. THE GEOLOGY OF THE GRAND CANYON.
+
+  XXXI. BOTANY OF THE GRAND CANYON.
+
+  XXXII. RELIGIOUS AND OTHER IMPRESSIONS IN THE GRAND CANYON.
+
+  XXXIII. PHOTOGRAPHING THE GRAND CANYON.
+
+  BIBLIOGRAPHY OF THE GRAND CANYON REGION.
+
+
+
+LITTLE, BROWN, & CO., Publishers
+
+254 WASHINGTON STREET, BOSTON
+
+
+
+
+TRANSCRIBER'S NOTE:
+
+Obvious printer errors have been corrected. Otherwise, the author's
+original spelling, punctuation, hyphenation and use of accents have
+been left intact.
+
+Inconsistencies in the author's use of periods (full stops) with
+illustrations have been resolved. The list of illustrations has been
+modified so that illustrations appear in the correct sequence.
+
+_Definition of Characters with Diacritical Marks_
+
+[)u] in Kai-wan-i-wi-ya-[)u]-ma represents the letter 'u' with a breve
+which is a diacritical mark used to indicate the short 'u' sound.
+
+[=e] in w[=e]-la represents the letter 'e' with a macron which is a
+diacritical mark used to indicate a long 'e' sound.
+
+[=u] in p[=u]-v[=u]-l[=u] represents the letter 'u' with a macron which
+is a diacritical mark used to indicate a long 'u' sound.
+
+[=o] t[=o][=o]-ma represents the letter 'o' with a macron which is a
+diacritical mark used to indicate a long 'o' sound.
+
+[=u] Wuew[=u]tchimtu represents the letter 'u' with a macron which is a
+diacritical mark used to indicate a long 'u' sound.
+
+[=A] [=i] in ([=A]-t[=i]-na) represents the letters 'A' and 'i' with a
+macron which is a diacritical mark used to indicate the long 'A' and
+'i' sound.
+
+[=i] in k[=i]t a represents the letter 'i' with a macron which is a
+diacritical mark used to indicate a long 'i' sound.
+
+[=oo] in Hue-ga-w[=oo]l-a represents the letters 'oo' with a macron
+which is a diacritical mark used to indicate a long 'oo' sound.
+
+[=oo] in Huegaw[=oo]la represents the letters 'oo' with a macron which
+is a diacritical mark used to indicate a long 'oo' sound.
+
+[=o] in T[=o]d-wi-ga represents the letter 'o' with a macron which is a
+diacritical mark used to indicate a long 'o' sound.
+
+[=oo] in G[=oo]-fwho represents the letters 'oo' with a macron which is
+a diacritical mark used to indicate a long 'oo' sound.
+
+[=o] [=a] in Ma-t[=o]-m[=a]' represents the letters 'o' and 'a' with a
+macron which is a diacritical mark used to indicate the long 'o' and
+'a' sound.
+
+
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Indians of the Painted Desert
+Region, by George Wharton James
+
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