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diff --git a/old/44627-h/44627-h.htm b/old/44627-h/44627-h.htm new file mode 100644 index 0000000..06757ef --- /dev/null +++ b/old/44627-h/44627-h.htm @@ -0,0 +1,11389 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of The Indians of the Painted Desert Region, by George Wharton James. + </title> + + <link rel="coverpage" href="images/cover-image1.jpg" /> + + <style type="text/css"> + +body { + margin-left: 15%; + margin-right: 15%; +} + +.title-page +{ + text-align: center; + page-break-before: always; + page-break-after: always; +} + + h1,h2,h3 { + text-align: center; /* all headings centered */ + clear: both; +} + +h1 +{ + text-align: center; + font-size: x-large; + font-weight: normal; + line-height: 1.6; +} + +h1 small +{ + font-size: small; +} + +.center +{ + text-align: center; +} + +.spaced +{ + line-height: 1.5; +} + +.space-above + +{ + margin-top: 3em; +} + +.big +{ + font-size: large; +} + +.small +{ + font-size: small; +} + +.ph2, .ph3 { text-align: center; text-indent: 0em; font-weight: bold; } +.ph2 { font-size: x-large; margin: .75em auto; } +.ph3 { font-size: large; margin: .83em auto; } + +th.chappage { text-align: right; vertical-align: top; padding-left: 2em; text-indent: -2em; font-weight: normal;} +td.chaptitle { text-align: left; vertical-align: top; padding-left: 2em; text-indent: -2em;} +td.chapnum { text-align: right; vertical-align: top; padding-left: 2em; text-indent: -2em;} +td.chapname { text-align: right; vertical-align: top; padding-left: 2em; text-indent: -2em;} + +.figsub { + display: inline-block; + margin: 1em 1em; + vertical-align: top; + text-align: center; +} + +.pagebreak {page-break-before: always;} + +.border +{ + border: 1px solid; +} + +.dropcap {float: left; width: .8em; font-size: 150%; line-height: 15%; margin-top: .51em;} + +span.dropcap { + padding-right: 3px; + font-size: 150%; + line-height: 15%; + width: .8em; + margin-top: .51em; + font-weight: bold; +} + +p { + margin-top: .51em; + text-align: justify; + margin-bottom: .49em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: 33.5%; + margin-right: 33.5%; + clear: both; +} + +hr.tb {width: 45%; margin-left: 27.5%; margin-right: 27.5%;} +hr.chap {width: 65%; margin-left: 17.5%; margin-right: 17.5%;} + +hr.r5 {width: 5%; margin-top: 1em; margin-bottom: 1em; margin-left: 47.5%;} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} /* page numbers */ + +.center {text-align: center;} + +.right {text-align: right;} + +.smcap {font-variant: small-caps;} + +/* Images */ +.figcenter { + margin: auto; + text-align: center; +} + +@media handheld { +.figcenter { + margin: 1em 1em; +} +} + +table.centered { + margin-left: auto; + margin-right: auto; +} + +.bbox {border: solid black 1px;} +.bbox1 {margin: 4em} + +@media handheld { +.bbox {border: solid black 1px; margin-left: 1em; margin-right: 1em; margin-top: 1em; margin-bottom: 1em;} +.bbox1 {margin: 1em} +} + +/* Poetry */ +.poem { + margin-left:15%; + margin-right:15%; + text-align: left; +} + +.poem br {display: none;} + +.poem .stanza {margin: 1em 0em 1em 0em;} +.i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} +.i3 {display: block; margin-left: 2.5em; padding-left: 3em; text-indent: -3em;} + +/* Footnotes */ +.footnotes {border: dashed 1px;} + +.footnote {margin-left: 5%; margin-right: 10%; font-size: 0.9em;} + +.footnote .label {position: absolute; right: 82%; text-align: right;} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + +/* Transcriber's notes */ +.transnote {background-color: #E6E6FA; + color: black; + font-size:smaller; + padding:0.5em; + margin-bottom:5em; + font-family:sans-serif, serif; } + + </style> + </head> +<body> + + +<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 · JOHN WILSON</p> +<p style="margin-left: 35%;">AND SON · 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 38</td></tr> + +<tr><td style="text-align: left;"><a href="#mashonganavi">Mashonganavi from the Terrace below.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 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;"> " " 50</td></tr> + +<tr><td style="text-align: left;"><a href="#burro">The "Burro" of Hopi Transportation.</a></td> <td style="text-align: right;"> " " 50</td></tr> + +<tr><td style="text-align: left;"><a href="#aged">An Aged Hopi at Oraibi.</a></td> <td style="text-align: right;"> " " 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;"> " " 54</td></tr> + +<tr><td style="text-align: left;"><a href="#basket">An Oraibi Basket Weaver.</a></td> <td style="text-align: right;"> " " 60</td></tr> + +<tr><td style="text-align: left;"><a href="#admiring">An Admiring Hopi Mother.</a></td> <td style="text-align: right;"> " " 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;"> " " 68</td></tr> + +<tr><td style="text-align: left;"><a href="#girl">A Hopi Girl, Oraibi.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 88</td></tr> + +<tr><td style="text-align: left;"><a href="#boomerangs">Hopi "Boomerangs".</a></td> <td style="text-align: right;"> " " 96</td></tr> + +<tr><td style="text-align: left;"><a href="#drums">Hopi Ceremonial Drums.</a></td> <td style="text-align: right;"> " " 96</td></tr> + +<tr><td style="text-align: left;"><a href="#belle">A Hopi Belle at Shungopavi.</a></td> <td style="text-align: right;"> " " 100</td></tr> + +<tr><td style="text-align: left;"><a href="#boy">Blind Hopi Boy, Knitting Stockings.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 122</td></tr> + +<tr><td style="text-align: left;"><a href="#navaho">Navaho Silver Necklace and Belt.</a></td> <td style="text-align: right;"> " " 126</td></tr> + +<tr><td style="text-align: left;"><a href="#prayer">Hopi Prayer Sticks or Pahos.</a></td> <td style="text-align: right;"> " " 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;"> " " 131</td></tr> + +<tr><td style="text-align: left;"><a href="#old">An Old Hopi at Oraibi.</a></td> <td style="text-align: right;"> " " 131</td></tr> + +<tr><td style="text-align: left;"><a href="#ceremonial">Hopi Ceremonial Head-dresses.</a></td> <td style="text-align: right;"> " " 134</td></tr> + +<tr><td style="text-align: left;"><a href="#bahos">Hopi Bahos and Dance Rattles.</a></td> <td style="text-align: right;"> " " 134</td></tr> + +<tr><td style="text-align: left;"><a href="#kapata">Kapata, Antelope Priest, at Walpi.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 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;"> " " 170</td></tr> + + + + +<tr><td style="text-align: left;"><a href="#horseback">Navaho Woman on Horseback.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 188</td></tr> + +<tr><td style="text-align: left;"><a href="#wallapai">Wallapai Maiden and Prayer Basket.</a></td> <td style="text-align: right;"> " " 188</td></tr> + +<tr><td style="text-align: left;"><a href="#susquatami">Susquatami, Wallapai War Chief.</a></td> <td style="text-align: right;"> " " 196</td></tr> + +<tr><td style="text-align: left;"><a href="#tuasula">Tuasula, Wallapai Chief.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 210</td></tr> + +<tr><td style="text-align: left;"><a href="#acorns">A Wallapai Woman pounding Acorns.</a></td> <td style="text-align: right;"> " " 210</td></tr> + +<tr><td style="text-align: left;"><a href="#mother">Havasupai Mother and Child.</a></td> <td style="text-align: right;"> " " 216</td></tr> + +<tr><td style="text-align: left;"><a href="#group">A Family Group of Havasupais.</a></td> <td style="text-align: right;"> " " 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;"> " " 230</td></tr> + +<tr><td style="text-align: left;"><a href="#wife">Lanoman's Wife, a Havasupai.</a></td> <td style="text-align: right;"> " " 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;"> " " 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;"> " " 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—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—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.</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—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"—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.</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—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—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.</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. 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.</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> <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—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.</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 +Thermopylæ; 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"—"in a little while"—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;—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.</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,—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,—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,—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 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.</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—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,—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.</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,—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,—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,—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—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<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, —— 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—"</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—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.</p> + +<p>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<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—none above—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,—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.</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,—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—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,—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—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.</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,—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—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<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—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<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—the gods—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—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.</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—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—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"—people +of peace—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"—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.</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—"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.</p> + +<p>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.</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,—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—Hopis +as well as others—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 "Burro" 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,—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—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.</p> + +<p>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<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> +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.</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—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,<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—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.</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—"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.</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-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.</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—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"—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<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"—far too fast +for the Major's peace of mind—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,—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—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<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 +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.</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,—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 +manɶuvring 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.</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 (sű-ű). 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 pű-ű-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 sű-kű-wű-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—God bless them!—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 (yȕng-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´-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 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.</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—kű-űs—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,—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,—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>wűtakpala</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:—</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 +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.</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,—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 pū-vū-lū. 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 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.</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—now +pikami—and the dish is both nutritious and delicious.</p> + +<p>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.</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 neű-euck´-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,—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.</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—and +is yet by some—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´-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.</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,—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>—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.</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>Powamû</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>tihûs</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 +tihûs, 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:—</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:—</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 Wűwūtchimtû 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—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.</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—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<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!"—"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—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 "Boomerangs,"" /> +</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 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,<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—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.</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-pá-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-pá-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-pá-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>ómowûh</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-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.</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-pá-pu, and +soon came to the chamber of the Snake-Antelope people. +Here the chief received him with great cordiality, and +said:—</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—the little war gods—named Pű-ű-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—one of the springs—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"—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—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.</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—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.</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,—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—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.</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—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,—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<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,—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.</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:—</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—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 +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<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,—commonly +called the Chin-lee,—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 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<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"—"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<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. 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.</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,—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 +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.</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,—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—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 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.</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—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.</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 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.<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-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<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-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<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>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,<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,—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—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.</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—small flat implements in which wire +teeth are placed—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—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—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,—with bayeta when<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> +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.</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—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,—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—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."</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 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.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> + +<p>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<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:—</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 +Phɶnix. 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<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—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—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.</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 "Gallo" 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,—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 (Ā-tī-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,—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,—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."</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,—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.</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 kīt 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 kīt 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,—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.</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 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.</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´-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—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<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-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.</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—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."</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,—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,—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 <i>toholwa</i>—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<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—the Wha-jes—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,—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.</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—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—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,"—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 Garcès' 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."</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)—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.</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,—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—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.</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—like the +squares of a checker-board—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—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.</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,—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´-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.</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-wōōl-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,—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.</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), 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<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—some of them +inaccessible—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—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.</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>Tōd-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—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,<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´-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—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 <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´-a-a is not +more than eight years of age, and yet a basket—kű-ű—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—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<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 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.</p> + +<p>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.</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,—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,—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.</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,—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.</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—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.</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´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—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."</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´-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—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<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—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 <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—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.</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—or kű-űs´—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 kű-ű, +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—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— 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—<i>outside</i>—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,—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?—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.</p> + +<p>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.</p> + +<p>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<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—a dodge—to +get their children away so that eventually +they—the whites—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´ and In-ya-ja-al´-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-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!"</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—former inhabitants of +this canyon of the willows—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,—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<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—thapala—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—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,<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—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.</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 & 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 Garcès 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 Archæological 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>Archæological 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 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.)</p> + +<p><span class="smcap">Garcés, 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, & 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 · 8vo · Cloth · 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.—<i>Philadelphia Public Ledger.</i></p> + +<p>A veritable storehouse of wonders.—<i>Boston Advertiser.</i></p> + +<p>There is a ring of actuality about this book.—<i>Outing</i>, New +York.</p> + +<p>The Grand Canyon has never before received such an +exposition either with pen or camera.—<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.—<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.—<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.—<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.—<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.—<i>Arizona Daily Journal-Miner</i>, Prescott, Arizona.</p> + +<p>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.—<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 Fé 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, & 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 Fé 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 + +*** END OF THIS PROJECT GUTENBERG EBOOK INDIANS OF PAINTED DESERT REGION *** + +***** This file should be named 44627-h.htm or 44627-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/6/2/44627/ + +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.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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