,the ,indians of ,the ,painted ,desert ,region ,,works ,,by ,george ,wharton ,james ,,in ,,and ,,around ,,the ,,grand ,,canyon ,,of ,,the ,,colorado ,,river ,,in ,,arizona4 ,,the ,,indians ,,of ,,the ,,painted ,,desert ,,region4 ,,the ,,missions ,,and ,,mission ,,indians ,,of ,,california4 ,,indian ,,basketry4 ,illustration3 ,,in ,,the ,,heart ,,of ,,the ,,painted ,,desert4 ,the ,indians of the ,painted ,desert ,region ,hopis1 ,navahoes1 ,wallapais1 ,havasupais ,by ,george ,wharton ,james ,author of ,in and ,around the ,grand ,canyon1 etc4 ,illustration ,with ,numerous ,illustrations from ,photographs ,boston ,little1 ,brown1 and ,company #aijc ,copyright1 #aijc1 ,,by ,,edith ,e4 ,,farnsworth ,all rights reserved ,published ,october1 #aijc ,,university ,,press ,,john ,,wilson ,,and ,,son ,,cambridge1 ,u4,s4,a4 ,to my ,wife ,,contents ,,page ,,introductory xiii ,,chapter ,i4 ,,the ,,painted ,,desert ,,region #a ,,ii4 ,,desert ,,recollections #aj ,,iii4 ,,first ,,glimpses ,,of ,,the ,,hopi #bi ,,iv4 ,,the ,,hopi ,,villages ,,and ,,their ,,history #dd ,v4 ,a ,,few ,,hopi ,,customs #ff ,,vi4 ,,the ,,religious ,,life ,,of ,,the ,,hopi #hb ,,vii4 ,,the ,,hopi ,,snake ,,dance #ajb ,,viii4 ,,the ,,navaho ,,and ,,his ,,history #abd ,,ix4 ,,the ,,navaho ,,at ,,home #ach ,x4 ,,the ,,navaho ,,as ,a ,,blanket ,,weaver #afj ,,xi4 ,,the ,,wallapais #agb ,,xii4 ,,the ,,advent ,,of ,,the ,,wallapais #ahh ,,xiii4 ,,the ,,people ,,of ,,the ,,blue ,,water ,,and ,,their ,,home #aii ,,xiv4 ,,the ,,havasupais ,,and ,,their ,,legends #bji ,,xv4 ,,the ,,social ,,and ,,domestic ,,life ,,of ,,the ,,havasupais #bbj ,,xvi4 ,,the ,,havasupais' ,,religious ,,dances ,,and ,,beliefs #bdh ,,bibliography #bfe ,,illustrations ,in the ,heart of the ,painted ,desert4 ,frontispiece ,a ,son of the ,desert4 ,vignette on ,title ,in the ,heart of the ,petrified ,forest4 ,facing page xvi ,a ,freak of ,erosion in the ,petrified ,forest4 #b ,journeying over the ,painted ,desert to the ,hopi ,snake ,dance4 #b ,ancient ,pottery dug from ,prehistoric ,ruins on the ,painted ,desert4 #h ,the ,painted ,desert near the ,little ,colorado ,river4 #af ,asleep1 ,early ,morning1 on the ,painted ,desert4 #af ,the ,colorado ,river at ,bass ,ferry1 the ,vampire of the ,painted ,desert4 #bb ,hano1 7,tewa7 from the ,head of the ,trail4 #cd ,hopi ,women building a ,house at ,oraibi4 #ch ,mashonganavi from the ,terrace below4 #ch ,mashongce1 an ,oraibi ,maiden1 drying ,corn ,meal4 #db ,the ,trio of ,metates1 and ,hopi ,woman about to grind ,corn4 #db ,an ,oraibi ,woman shelling ,corn in a ,basket of ,yucca ,fibre4 #ej ,the ,burro of ,hopi ,transportation4 #ej ,an ,aged ,hopi at ,oraibi4 #ed ,a ,hopi1 weaving a ,native ,cotton ,ceremonial ,kilt4 #ed ,an ,oraibi ,basket ,weaver4 #fj ,an ,admiring ,hopi ,mother4 #fj ,shupela1 ,father of ,kopeli1 ,late ,snake ,priest at ,walpi4 #fh ,a ,hopi ,girl1 ,oraibi4 #fh ,hopi ,children1 at ,oraibi1 waiting for a ,scramble of ,candy4 #gf ,group of ,hopi ,maidens at ,shungopavi4 #hb ,hopi ,woman weaving ,basket1 her ,husband ,knitting ,stockings4 #hh ,hopi ,woman preparing ,corn ,meal for making ,doughnuts4 #hh ,hopi ,boomerangs4 #if ,hopi ,ceremonial ,drums4 #if ,a ,hopi ,belle at ,shungopavi4 #ajj ,blind ,hopi ,boy1 ,knitting ,stockings4 #ajj ,the ,beginning of the ,hopi ,snake ,dance1 ,oraibi1 #aijb4 #ajb ,the ,chief ,antelope ,priest depositing ,pahos at the ,shrine of the ,spider ,woman4 #ajf ,throwing the ,snakes into the ,circle of ,sacred ,meal4 #ajf ,line-up of ,snake and ,antelope ,priests1 ,antelope ,dance1 ,oraibi1 #aijb4 #aaj ,the ,snake ,dance at ,oraibi1 #aijb4 #aad ,the ,snakes in the ,kiva at ,mashonganavi1 after the ,ceremony of ,washing4 #aah ,after taking the ,emetic4 ,hopi ,snake ,dance at ,walpi4 #abb ,navaho ,silver ,necklace and ,belt4 #abf ,hopi ,prayer ,sticks or ,pahos4 #abf ,an ,aged ,navaho1 looking over the ,painted ,desert4 #aca ,an ,old ,hopi at ,oraibi4 #aca ,hopi ,ceremonial ,head-dresses4 #acd ,hopi ,bahos and ,dance ,rattles4 #acd ,kapata1 ,antelope ,priest1 at ,walpi4 #adj ,a ,mashonganavi ,hopi1 going to hoe his ,corn4 #adj ,the ,antelope ,priests leaving their ,kiva for the ,snake ,dance4 #adf ,the ,widow1 ,daughters1 and ,grandchildren of the ,navaho ,chief1 ,manuelito4 #adf ,wife of ,leve ,leve1 ,wallapai ,chief4 #aef ,the ,march of the ,antelope ,priests1 ,oraibi1 #aijb4 #aef ,an ,aged ,navaho and her ,hogan4 #agj ,navaho ,family and ,hogan in the ,painted ,desert4 #agj ,navaho ,woman on ,horseback4 #agf ,the ,winner of the ,gallo ,race1 at ,tohatchi4 #agf ,a ,wallapai1 making a ,meal on the ,fruit of the ,tuna1 or ,prickly ,pear4 #ahh ,wallapai ,maiden and ,prayer ,basket4 #ahh ,susquatami1 ,wallapai ,war ,chief4 #aif ,tuasula1 ,wallapai ,chief4 #aif ,havasupai ,fortress and ,hue-gli-i-wa1 or ,rock ,figures4 #bjf ,chickapanagie's ,wife1 a ,havasupai1 parching ,corn in a ,basket4 #baj ,a ,wallapai ,woman pounding ,acorns4 #baj ,havasupai ,mother and ,child4 #baf ,a ,family ,group of ,havasupais4 #baf ,waluthanca's ,daughter1 with ,esuwa1 going for ,water4 #bcj ,lanoman's ,wife1 a ,havasupai4 #bcj ,rock ,jones1 ,leading ,medicine ,man of ,havasupais4 #bef ,sinyela1 with ,esuwa1 going for ,water4 #bef ,,introductory ,wild1 weird1 and mystic pictures are formed in the mind by the very name--the ,painted ,desert4 ,the sound itself suggests a fabled rather than a real land4 ,surely it must be akin to ,atlantis or the ,island of ,circe or the place where the ,cyclops lived4 ,is it not a land of enchantment and dreams1 not a place for living men and women1 ,indians though they be8 ,it is a land of enchantment1 but also of stern reality1 as those who have marched1 unprepared1 across its waterless wastes can testify4 ,no fabled land ever surpassed it in its wondrousness1 yet a railway runs directly over it1 and it is not on some far-away continent1 but is close at hand2 a portion1 indeed1 of our own ,united ,states4 ,in our schoolboy days we used to read of the ,great ,american ,desert4 ,the march of civilization has marched that desert out of existence4 ,is the ,painted ,desert a fiction of early geographers1 like unto the ,great ,american ,desert1 to be wiped from the map when we have more knowledge8 ,no6 ,it is in actual existence as it was when first seen by the white men1 about three hundred and fifty years ago1 and as it doubtless will be for untold centuries yet to come4 ,coronado and his band of daring conquistadors1 preceded by ,marcos de ,niza and ,stephen the ,negro1 reaching out with gold-lustful hands1 came into the region from northern ,mexico1 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 northwest1 whom they called ,a-mo-ke-vi4 ,the ,navaho ,indians said the home of the ,a-mo-ke-vi was a ,ta-sa-n--a country of isolated buttes--so the ,spaniards called the people ,moki 7,moqui7 and their land the province of ,tusayan1 and by those names they have ever since been known4 ,yet these names are not the ones by which they designate themselves and their land4 ,they are the ,hopituh1 which ,stephen says means the wise people1 and ,fewkes1 the people of peace4 ,it was in marching to the land of the ,hopituh that the ,spaniards designated the region el pintado desierto4 ,and a painted desert it truly is4 ,elsewhere ,i have described some of its horrors1#a for ,i have been familiar with them1 more or less1 for upwards of twenty years4 ,i do not write of that of which ,i have merely heard1 but mine eyes have seen1 again and again1 that which ,i describe4 ,i have been almost frozen in its piercing snow-storms2 choked with sand in its whirling sand-storms2 wet through ere ,i could dismount from my horse in its fierce rain-storms2 terrified and temporarily blinded by the brilliancy of its lightning-storms2 and almost sunstruck by the scorching power of the sun in its desolate confines4 ,i have seen the sluggish waters of the ,little ,colorado ,river rise several feet in the night and place an impassable barrier temporarily before us4 ,with my horses ,i have camped1 again and again1 waterless1 on its arid and inhospitable rocks and sands1 and prayed for morning1 only to resume our exhausting journey in the fiercely beating rays of the burning sun2 longing for some pool of water1 no matter how dirty1 how stagnant1 that our parched tongues and throats might feel the delights of swallowing something fluid4 ,and last year 7#aijb71 in a journey to the home of the ,hopi1 my friends and ,i saw a part of this desert covered with the waters of a fierce rain-storm as if it were an ocean1 and the dry wash of the ,oraibi the scene of a flood that1 for hours1 equalled the rapids of the ,colorado ,river4 ,we were almost engulfed in a quicksand1 and a few days later covered with a sand-storm2 all these experiences1 and others1 in the course of a few days4 #a ,in and ,around the ,grand ,canyon4 ,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 world4 ,it suggests the thought of ,god's original palette--where ,he experimented in color ere ,he decided how to paint the sunset1 tint the sun-kissed hills at dawn1 give red to the rose1 green to the leaves1 yellow to the sunflowers1 and the varied colors of baby blue-eyes1 violets1 portulacas1 poppies1 and cacti2 where ,he concluded to distribute color throughout ,his world instead of making it all sombre in grays or black4 ,look6 here is a vast flat of alkali1 pure1 dazzling white1 shining like a vivid and horrible leprosy in the noon-day sun2 close by is an area of volcanic action where a veritable tintaro--inkstand--has overflowed in devastating blackness over miles and miles4 ,there are pits of six hundred feet depth full of black gunpowder-like substance1 gardens of hellish cauliflowers and cabbages of forbidding black lava1 and tunnels arched and square of pure blackness4 ,yonder is a mural face a half thousand feet high and two hundred or more miles long4 ,it is nearly a hundred miles away1 yet it reveals the rich glowing red of its walls1 and between it and us are large blotches of pinks1 grays1 greens1 reds1 chocolates1 carmines1 crimsons1 browns1 yellows1 olives1 in every conceivable shade1 and all blending in a strange and grotesque yet attractive manner1 and fascinating while it awes4 ,it is seldom one can see a rainbow lengthened out into flatness and then petrified2 yet you can see it here4 ,few eyes have ever beheld a sunset painted on a desert's sands1 yet all may see it here4 ,it is a desert1 surely1 yet throughout its entire width flows a monster river2 a fiendish1 evil-souled river2 a thievish1 murderous river2 a giant vampire1 sucking the life-blood from thousands of square miles of territory and making it all barren1 desolate1 desert4 ,and this vampire river has vampire children which emulate their mother in their insatiable thirst4 ,remorselessly they suck up and carry away all the moisture that would make the land blossom as the rose1 and thus add misery to desolation1 devastation to barrenness4 ,it is a desert1 surely1 yet planted in its dreary wastes are verdant-clad mountains1 on whose summits winter's snows fall and accumulate1 and in whose bosoms springs of life are harbored4 ,it is a desert1 surely1 yet it is fringed here and there with dense forests1 and in the very heart of its direst desolation threads of silvery streams lined with greenish verdure seem to give the lie to the name4 ,it is desert1 barren1 inhospitable1 dangerous1 yet thousands of people make it their chosen home4 ,over its surface roam the ,bedouins of the ,united ,states1 fearless horsemen1 daring travellers1 who rival in picturesqueness1 if not in evil1 their compeers of the deserts by the ,nile4 ,down in the deep canyon water-ways of the desert-streams dwell other peoples whose life is as strange1 weird1 wild1 and fascinating as that of any people of earth4 ,illustration3 ,,in ,,the ,,heart ,,of ,,the ,,petrified ,,forest4 ,this is the region and these the people ,i would make the ,american reader more familiar with4 ,other books have been written on the ,painted ,desert4 ,one was published a few years ago1 written by a clever ,american novelist1 and published by one of ,america's leading firms1 and ,i read it with mingled feelings of delight and half anger4 ,it was so beautifully and charmingly written that one familiar with the scenes depicted could not fail to enjoy it1 although indignant--because of the errors that might have been avoided4 ,it claims only to be fiction4 ,yet the youth of the land reading it necessarily gain distinct impressions of fact from its pages4 ,these facts are1 unfortunately1 so far from true that they mislead the reader4 ,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 correct4 ,it is needless1 ,i hope1 for me to say ,i have honestly endeavored to avoid the method here criticised4 ,the bibliography incorporated as part of this book will enable the diligent student to consult authorities about this fascinating region4 ,but now comes an important question4 ,what are the boundaries of the ,painted ,desert8 ,i am free to confess ,i do not know1 nor do ,i think any one else does4 ,the ,spaniards never attempted to bound it1 and no one since has ever had the temerity to do so4 ,in ,ives's map of the region he endeavored to explore1 and of which he wrote so hopelessly1 he places the ,painted ,desert in that ill-defined way that geographers used to follow in suggesting the location of the ,great ,american ,desert4 ,the conditions of color and barrenness that first suggested the name exist over a large area2 you find them in the plateaus of southern ,utah and the wild wastes of southern ,nevada2 they exist in much of ,new ,mexico and southwestern ,colorado4 ,in ,arizona if you sweep around north1 west1 south1 and east1 they are there4 ,northward--in the cliffs and ravines of the ,grand ,canyon country1 in ,blue ,canyon1 in the red mesas1 the coal deposits1 and in the lava flows around the ,san ,francisco ,mountains2 westward--in the wild mountains and wilder deserts that lead to the crossings of the ,colorado ,river1 past the craters1 lava flows1 ,calico ,mountains1 and ,mohave ,desert of the country adjoining the ,santa ,f ,route1 and the ,salton ,sea1 mud volcanoes1 purple cliffs1 and tawny sands of the ,colorado ,desert of the ,sunset ,route of the ,southern ,pacific2 southward--in the ,red ,rock country1 ,sunset ,pass1 the meteorite beds of ,canyon ,diablo1 the great cliffs of the ,mogollon ,plateau1 the ,tonto ,basin1 the ,verdi ,valley1 and away down1 over the ,hassayampa1 through the ,salt ,river ,valley1 past the ,superstition and other purple and variegated mountains1 into the heart of northern ,mexico itself2 eastward--to the ,petrified ,forest1 across into ,new ,mexico to ,mount ,san ,mateo1 by the cliffs1 craters1 lava flows1 alkali flats1 gorges and ravines of the ,zuni ,mountain country and as far as the ,rio ,grande at ,albuquerque1 where the basalt is scattered about in an irregular way1 as if the molten stuff had been washed over the country from some titanic bucket1 and left to lie in great inky blots over the bright-colored soils and clays4 ,to me1 all this is ,painted ,desert region1 for much of it is painted and much is desert4 ,indeed1 if one ,painted ,desert were to be staked off in any one of the above named ,states1 ten others1 equally large1 could be found in the remaining ones4 ,it is a wonderful region viewed from any standpoint4 ,scenic6 ,it is unrivalled for uniqueness1 contrasts1 variety1 grandeur1 desolateness1 and majesty4 ,geologic6 ,the student may here find in a few months what a lifetime elsewhere cannot reveal4 ,artistic6 ,the artist will find it his rapture and his despair4 ,archologic6 ,ruins everywhere1 cavate1 cliff1 and pueblo dwellings1 waiting for investigation1 and1 doubtless1 scores as yet undiscovered4 ,ethnologic6 ,hopi1 ,wallapai1 ,havasupai1 ,navaho1 ,apache1 and the rest2 with mythologies as fascinating and complex as those of old ,greece2 with histories that lose themselves in dim legend and tradition1 and that tell of feuds and wars1 massacres and conflicts1 that extend over centuries4 ,in the first chapter ,i have briefly named some of the wonders and marvels of this fascinating land1 and though in barest outline1 the half has not been told4 ,it will be noticed that ,i have not rigidly adhered to the subjects as indicated by the heads of the chapters4 ,i have preferred a discursive rather than a rigid style1 for ,i deem it will prove itself the more interesting to the generality of my readers1 and ,i merely call attention to it so that my critics may know it is not done without intent4 ,of the ,indians of this region ,i have room to write of four tribes only1 viz41 the ,hopi1 the ,navaho1 the ,wallapai1 and the ,havasupai4 ,of the former much has been written in late years1 owing to the interest centred in their thrilling religious ceremony1 the ,snake ,dance4 ,of the ,navaho considerable is known1 but of the ,wallapai and ,havasupai there is little known and less written4 ,indeed1 of the ,wallapai there is nothing in print except the brief and cursory remarks of travellers1 and the reports of the teachers of the recently established schools to the ,indian ,department4 ,no one is better aware than myself of the incomplete and fragmentary character of what ,i have written1 but this book is issued1 as others that have preceded it from my pen1 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 scientist4 ,to all the writers of the ,united ,states ,bureau of ,ethnology and the ,smithsonian ,institution1 as well as those of other departments of the ,government who have written on the region1 ,i gratefully acknowledge many indebtednesses1 especially to ,powell1 ,fewkes1 ,matthews1 ,stephen1 ,hodge1 ,hough1 ,hrdlicka1 ,cushing1 and ,shufeldt4 ,to those who know the persistency and conscientiousness of my labors in my chosen field1 and the pains ,i take both by observation and from the works of authorities to gain accurate knowledge1 and my over-willingness to acknowledge by pen and voice those to whom ,i am indebted1 it will not be necessary to state that ,i have endeavored to make this book a standard4 ,if ,i have failed to give credit where it was due1 ,i do so now with an open heart4 ,for the kindly reception my work in the printed page and on the platform has received in the past ,i hereby express my grateful acknowledgments4 ,,george ,,wharton ,,james4 ,,author ,,amphitheatre1 ,,bass ,,camp1 ,,grand ,,canyon1 ,,arizona4 ,,the ,,indians ,,of ,,the ,painted ,desert ,region ,,chapter ,i ,,the ,,painted ,,desert ,,region ,civilization and barbarism obtrude themselves delightfully at every turn in this ,wonderland of the ,american ,southwest1 called the ,painted ,desert ,region4 ,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 people2 you look upon a ceremony performed to-day and call it modern4 ,in reality it is of the past1 so old1 so hoary with antiquity that even to the participants it has lost its origin and much of its meaning4 ,history--exciting1 thrilling1 tragic--has been made in the ,painted ,desert ,region2 was being made centuries before ,leif ,ericson landed on the shores of ,vinland1 or ,john and ,sebastian ,cabot sailed from ,bristol4 ,history that was ancient and hoar when the band of pilgrims from ,leyden battled with the wild waves of the ,atlantic's ,new ,england shore1 and was lapsing into sleepiness before the guns of the minute-men were fired at ,lexington or ,allen had fallen at ,bunker ,hill4 ,in the ,painted ,desert ,region we find peoples strange1 peculiar1 and interesting1 whose mythology is more fascinating than that of ancient ,greece1 and1 for aught we know to the contrary1 may be equally ancient2 whose ceremonies of to-day are more elaborate than those of a devout ,catholic1 more complex than those of a ,hindoo pantheist1 more weird than those of a howling dervish of ,turkestan4 ,peoples whose origin is as uncertain and mysterious as the ancients thought the source of the ,nile2 whose history is unknown except in the fantastic1 though stirring and improbable stories told by the elders as they gather the young men around them at their mystic ceremonies1 and in the traditional songs sung by their high priests during the performance of long and exhausting worship4 ,peoples whose government is as simple1 pure1 and perfect as that of the patriarchs1 and possibly as ancient1 and yet more republican than the most modern government now in existence4 ,peoples whose women build and own the houses1 and whose men weave the garments of the women1 knit the stockings of their own wear1 and are as expert with needle and thread as their ancestors were with bow and arrow1 obsidian-tipped spear1 or stone battle-axe4 ,here live peoples of peace and peoples of war2 wanderers and stay-at-homes2 house-builders and those who scorn fixed dwelling-places2 poets whose songs1 like those of blind ,homer and the early ,troubadors1 were never written1 but enshrined only in the hearts of the race2 artists whose paints are the brilliant sands of many-colored mountains1 and whose brushes are their own deft fingers4 ,illustration3 ,a ,,freak ,,of ,,erosion ,,in ,,the ,,petrified ,,forest4 ,illustration3 ,,journeying ,,over ,,the ,,painted ,,desert ,,to ,,the ,,hopi ,,snake ,,dance4 ,its modern history begins about three hundred and fifty years ago when one portion of it was discovered by a negro slave1 whose amorous propensities lured him to his death1 and the other by a priest1 of whom one writer says his reports were so disgustful in lyes and wrapped up in fictions that the ,light was little more than ,darkness4 ,of its ancient history who can more than guess8 ,to most questions it remains as silent as the ,sphinx4 ,the riddle of the ,sphinx1 though1 is being solved1 and so by the careful and scientific work of the ,bureau of ,ethnology1 the riddles of the prehistoric life of our ,southwest1 slowly but surely1 are being resolved4 ,one of the countries comprised in the ,painted ,desert ,region is the theme of an epic1 ,homerian in style if not in quality1 full of wars and rumors of wars1 storming of impregnable citadels1 and the recitals of deeds as brave and heroic as those of the ,greeks at ,marathon or ,thermopyl2 a poem recently discovered1 after having remained buried in the tomb of oblivion for over two hundred years4 ,here are peoples of stupendous religious beliefs4 ,peoples who can truthfully be designated as the most religious of the world2 yet peoples as agnostic and sceptic1 if not as learned1 as ,hume1 ,voltaire1 ,spencer1 and ,ingersoll4 ,peoples to whom a written letter is witchcraft and sorcery1 and yet who can read the heavens1 interpret the writings of the woods1 deserts1 and canyons with a certainty never failing and unerring4 ,peoples who twenty-five years ago stoned and hanged the witches and wizards they sincerely thought cursed them1 and who1 ten years ago hanged1 and perhaps even to-day1 though secretly1 hang one another on a cross as an act of virtue and religious faith1 after cruelly beating themselves and one another with scourges of deadly cactus thorns4 ,here are intelligent farmers1 who1 for centuries1 have scientifically irrigated their lands1 and yet who cut off the ears of their burros to keep them from stealing corn4 ,a land it is of witchcraft and sorcery1 of horror and dread of ghosts and goblins1 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 come4 ,here dwell peoples who dance through fierce1 flaming fires1 lacerate themselves with cactus whips1 run long wearisome races over the scorching sands of the desert1 and handle deadly rattlesnakes with fearless freedom1 as part of their religious worship4 ,peoples who pray by machinery as the ,burmese use their prayer wheels1 and who plant supplications as a gardener plants trees and shrubs4 ,peoples to whom a smoking cigarette is made the means of holy communion1 the handling of poisonous reptiles a sacred and solemn act of devotion1 and the playing with dolls the opportunity for giving religious instruction to their children4 ,peoples who are pantheists1 sun worshippers1 and snake dancers1 yet who have churches and convents built with incredible labor and as extensive as any modern cathedral4 ,peoples whose conservatism in manners and religion surpass that of the veriest ,english tories2 who1 for hundreds of years1 have steadily and successfully resisted all efforts to convert and change them1 and who to-day are as firm in their ancient faiths as ever4 ,peoples whom ,spanish conquistadors could not tame with matchlock1 pike1 and machete1 nor ,united ,states forces with ,gatling gun1 rifle1 and bayonet4 ,peoples to whom fraternal organizations and secret societies1 for men and women alike1 are as ancient as the mountains they inhabit1 whose lodge rooms are more wonderful1 and whose signs and passwords more complex than those of any organization of civilized lands and modern times4 ,peoples industrious and peoples studiously lazy1 honest and able in thievery1 truthful and consummate liars1 cleanly and picturesquely dirty1 interesting and repulsively loathsome1 charming and artistically hideous1 religious and cursedly wicked1 peaceful and unceasingly warlike1 lovers of home and haters of fixed habitations4 ,here are peoples who dwell upon almost inaccessible cliffs1 peoples of the clouds1 and1 on the other hand1 peoples who dwell in canyon depths1 where stupendous walls1 capable of enclosing ,memphis1 ,thebes1 ,luxor1 ,karnak1 and all the ruins of ancient ,egypt1 are the boundaries of their primitive residences4 ,the ,painted ,desert ,region is a country where rattlesnakes are washed1 prayed over1 caressed1 carried in the mouth1 and placed before and on sacred altars in religious worship4 ,where the worship of the goddess of reproduction with all its phallic symbolism is carried on in public processionals1 dances1 and ceremonials by men1 women1 maidens1 and children without shameful self-consciousness1 yet where dire penalties1 even unto mutilation and death1 are visited upon the unchaste4 ,where polygamy has been as openly practised as in the days of ,abraham1 and possibly from as early a time1 and where to-day it is as common to see a man who1 openly1 has two or more wives1 as in civilized lands it is common to see him with but one4 ,and yet it is a land in which polygamy is expressly forbidden by ,united ,states law1 and where numbers of arrests have been made for violation of that law4 ,where religious rites are performed1 so mystic and ancient that their meaning is unknown even to the most learned of those who partake in them4 ,indeed1 the ,painted ,desert ,region1 though a part of the ,united ,states of ,america1 is a land of peoples strange1 unique1 complex1 diverse1 and singular as can be found in any similar area on the earth1 and the physical contour of the country is as strange and diverse as are the peoples who inhabit it4 ,it is a land of gloriously impressive mountains1 crowned with the snows of blessing and bathed in a wealth of glowing colors1 changing hues1 and tender tints that few other countries on earth can boast4 ,on its eastern outskirt is a portion of one of the largest cretaceous monoclines in the world1 and near by is a natural inkstand1 half a mile in circumference1 from which1 centuries ago1 flowed fiery1 inky lava which has now solidified in intensest blackness over hundreds of miles of surrounding country4 ,it is a land of mountain-high plateaus1 edged with bluffs1 cliffs1 and escarpments that delight the distant beholder with their richness of coloring and wondrous variety of outline1 and thrill with horror those who unexpectedly stand on their brinks4 ,it is a land of laziness and indifferent content1 where everything is done poco tiempo--in a little while--and where to-morrow is early enough for all laborious tasks1 and yet a land of such tireless energy1 never-ceasing work1 and arduous labor as few countries else have ever known4 ,a land where people live in refinement1 education1 and all the luxuries of twentieth-century civilization side by side with peoples whose dress1 modes of living1 habits of eating and sleeping1 styles of food and cookery are similar to those of the subjects of ,boadicea and ,caractacus4 ,in the ,painted ,desert ,region the root of one dangerous-looking prickly cactus is used for soap1 and the fruit of another for food4 ,here horses dig for water1 and mules are stimulated by whiskey to draw their weighty loads over torrid deserts and up mountain steeps4 ,it is a land of ruins1 desolate and forlorn1 buried and forgotten1 with histories tragic1 bloody1 romantic2 ruins where charred timbers1 ghastly bones1 and demolished walls speak of midnight attacks1 treacherous surprises1 and cruel slaughters2 where whole cities have been exterminated and destroyed as if under the ancient commands to the ,hebrews3 ,destroy1 slay1 kill1 and spare not4 ,a desert country1 and yet1 in spots1 marvellously fertile4 ,barren1 wild1 desolate1 forsaken it is1 and yet1 here and there1 fertile valleys1 wooded slopes1 and garden patches may be found as rich as any on earth4 ,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 beauty1 and harsh rugged mountains are sublimated into transcendent pictures of tender tints and ever-changing but always harmonious combinations of color4 ,a land where rain may be seen falling in fifty showers all around1 and yet not a drop fall1 for a year or more1 on the spot where the observer stands4 ,a land of sculptured images and fantastic carvings4 ,where water1 wind1 storm1 sand1 frost1 heat1 atmosphere1 and other agencies1 unguided and uncontrolled by man1 have combined to make figures more striking1 more real1 more picturesque1 more ugly1 more beautiful1 and more fantastic than those of the angels1 devils1 saints1 and sinners that crown and adorn the ancient ,pagan shrines of the ,orient and the more modern ,christian shrines of the ,occident2--a veritable ,toom-pin-nu-wear-tu-weep--,land of the ,standing ,rocks--more gigantic1 wonderful1 and attractive than can be found elsewhere in the world4 ,where sand mountains1 yielding alike to the fierce winds of winter and the gentle breezes of summer1 slowly travel from place to place1 irresistibly controlling fresh sites and burying all that obstructs their path4 ,a land where1 in summer1 railway trains are often stopped by drifting sands blown by scorching winds over almost trackless ,saharas1 and where1 in winter1 the same trains are stopped by drifting snows blown over the same ,saharas now made ,arctic in their frozen solitude4 ,a land where once were vast lakes in which disported ugly monsters1 and on the surface of which swam mighty fish-birds who gazed with curious wonder upon the enormous reptiles1 birds1 and animals which came to lave themselves in the cooling waves or drink of their refreshing waters4 ,but now lakes1 fishes1 reptiles1 and animals have entirely disappeared4 ,where placid lakes once were lashed into fury by angry winds are now only sand wastes and water-worn rocks where the winds howl and shriek and rave1 and mourn the loss of the waters with which they used to sport2 and the only remnants of prehistoric fishes1 reptiles1 and animals are found in decaying bones or fossilized remains deep imbedded in the strata of the unnumbered ages4 ,illustration3 ,,ancient ,,pottery ,,dug ,,from ,,prehistoric ,,ruins ,,on ,,the ,,painted ,,desert4 ,a land where volcanic fires and fierce lava flows1 accompanied by deadly fumes1 noxious gases1 and burning flames1 have made lurid the midnight skies1 and driven happy people from their peaceful homes4 ,a land through which a mighty river dashes madly and unrestrainedly to the sea1 and yet where1 a few miles away1 a spring that flows a few buckets of water an hour is an inestimable treasure4 ,yes indeed1 where1 in sight of that giant river1 thirsty men have gone raving mad for want of water1 and have hurled themselves headlong down thousand-feet-high precipices in their uncontrolled desire to reach the precious and cooling stream4 ,a land of rich and florid coloring where the ,master ,artist has revelled in matchless combinations4 ,it is a land of color1--sweet1 gentle1 tender colors that penetrate the soul as the words of a lover2 fierce1 glaring1 bold colors that strike as with the clenched fist of a foe4 ,it is the stage upon which the bronze and white actors of three hundred and fifty years ago played their games of life with ambitions1 high as they were selfish1 determined as they were bold1 and unscrupulous as they were successful4 ,,chapter ,,ii ,,desert ,,recollections ,of the flora and fauna of the ,painted ,desert ,region ,i have made no study4 ,that they are fascinating the works of ,hart ,merriam1 ,coville1 ,lemmon1 ,hough1 and others of later days1 and of the specialists of the earlier government surveys1 abundantly testify4 ,there are cacti of varieties into the hundreds1 sagebrush1 black and white grama1 bunch grass1 salt grass1 hackberry1 buck-brush1 pines1 junipers1 spruces1 cottonwoods1 and willows1 besides a thousand flowering plants4 ,there are lizards1 swifts1 rattlesnakes1 scorpions1 ,gila monsters1 vinegerones1 prairie dogs1 hedgehogs1 turtles1 squirrels1 cottontail and jack-rabbits1 antelope1 deer1 mountain sheep1 wildcats1 and some bear4 ,it is more of its physiographic conditions in a general way1 however1 that ,i would here write4 ,most people's conception of a desert is a flat1 level place of nothing but sand4 ,it is sand instead of water2 a desert instead of an ocean4 ,few deserts conform to this conception1--none1 indeed1 that ,i know of in the boundaries of the ,united ,states4 ,this ,painted ,desert ,region is wonderfully diversified4 ,there is sand1 of course1 but much rock1 many trees1 more canyons1 some mountains and lava flows1 extinct volcanoes1 forests1 and pastures4 ,the ,grand ,canyon runs across its northern borders1 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 is2 for the ,colorado has many tributaries1 and tributaries of tributaries1--the ,little ,colorado1 ,havasu 7,cataract7 ,creek1 ,canyon ,padre1 ,canyon ,diablo1 ,walnut ,creek1 ,oak ,creek1 ,willow ,creek1 ,diamond ,creek1 and a score or hundred others4 ,its great mountains are the ,san ,francisco range1 on the shoulders of which ,flagstaff is located1 ,mount ,san ,mateo1 seen from the ,santa ,f train near ,grants in ,new ,mexico1 and ,williams ,mountain1 west of ,flagstaff1 at the foot of which the railway traveller will see the town of ,williams4 ,near ,flagstaff are a number of extinct volcanoes and great masses of lava flow2 from the train at ,blue ,water to the right a few miles one may see the crater ,tintaro--the ,inkstand4 ,the ,zuni ,mountains have many craters1 chief of which is the ,agua ,fria crater1 and lava flows from the ,zuni ,mountains and ,mount ,san ,mateo meet in the valley1 and one rides alongside them for miles coming west beyond ,laguna4 ,south of ,canyon ,diablo is a wonderful meteoritic mountain1 the explanation of whose existence the scientists have not yet determined4 ,from ,peach ,springs a large meteoric rock was sent to the ,smithsonian1 and ,i have one dug out of a hole of its own making in the ,zuni ,mountains1 both of which weigh upwards of a ton4 ,to the east of the ,canyon ,diablo ,mountain is ,sunset ,pass1 familiar to the readers of ,gen4 ,charles ,king's thrilling ,arizona stories1 and beyond it to the south are ,hell's ,canyon1--which does not belie its name1--the ,verdi ,valley1 and the interesting ,red ,rock ,country1 where numerous cliff and cavate dwellings have recently been discovered and explored by ,dr4 ,fewkes4 ,indeed1 this whole region is one of cliff and cavate and other forsaken dwellings4 ,everywhere one meets with them4 ,desert mounds1 on examination1 prove to be sites of long-buried cities1 and hundreds1 nay thousands of exquisite vessels of clay1 decorated in long-forgotten ways1 have been dug up from them and sent to grace the shelves of museums and speak of a people long since crumbled to dust4 ,the miner has found it a profitable field for his operations1 the ,jerome and ,congress1 with the ,old ,vulture and similar mines1 having made great fortunes for their owners4 ,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 gold4 ,the roads in the ,painted ,desert are long and tedious1 and the horses drag their weary way over the scorching sands1 the wheels of the wagon sinking in1 as does also the heart of the sensitive rider who sees the efforts the poor beasts are making to obey his will4 ,yet the animals seldom sweat4 ,such is the rapid radiation of moisture in this dry1 high atmosphere that one never sees any of the sweat and lather so common to hard-driven horses in lower altitude4 ,the food question for horses is often serious if one goes far from the beaten path of traders or ,indians4 ,a desert is not a pasture1 though its scant patches of grass often have to serve for one4 ,the general custom1 where possible1 is to carry a small amount of grain1 which is fed sparingly night and morning4 ,the horses are hobbled and turned loose in as good pasture as can be found4 ,hence the first questions asked when determining a camping place are1 ,what kind of pasture and water does it possess8 ,there are times when one dare not run the risk of turning the horses loose4 ,thirsty beyond endurance1 they will often travel all night1 even though closely hobbled1 back to where the last water was secured4 ,then they must be tracked back1 and no more exhausting and disheartening occupation do ,i know than this4 ,on one occasion we were compelled to camp where there was little pasturage4 ,it rained1 and there were two ladies in my party4 ,the covered wagon was emptied and their blankets rolled down in it1 so that they could be in shelter4 ,our driver was a ,german named ,hank4 ,two of his horses were mules1 and these were tied one to each of the front wheels4 ,the two real horses were tied to the rear wheels4 ,during the night ,pete1 one of the mules1 got his fore legs over the pole of the wagon1 and began to tug and pull so that the ladies were afraid the vehicle might be overturned4 ,calling to ,hank1 the poor fellow was compelled to get out of his blankets and in the rain go to ,pete's rescue4 ,to their intense amusement the ladies heard him remonstrating with the refractory mule1 and almost exploded when he wound up his remonstrances1 hitherto couched in quiet and dignified language1 ,pete1 you are von little tefel4 ,some people do not like to hobble a horse1 and so they picket him4 ,there are different ways of picketing a horse4 ,he may be tied by the halter to a bush1 tree1 wagon1 or stake driven into the ground4 ,but these methods are fraught with danger4 ,i once had a valuable horse at a time when ,dr4 ,joseph ,le,conte1 the beloved professor of geology of the ,university of ,california1 was spending a month with me in the mountains4 ,we had six horses1 and all were picketed from the halter1 or a rope around the neck4 ,three times a day we changed them to fresh pasturage4 ,at one of the changing times we found the beautiful black stretched out cold and stiff4 ,in scratching his head the hoof of his hind foot had caught in the rope1 and in seeking to free himself he had pulled the rope tighter and tighter until he had strangled himself4 ,the gentle-hearted professor sat down and wept at the tragic end of the noble horse ,duke he had already learned to love4 ,to prevent this danger ,i have often picketed a horse's hind foot to a log heavy enough to drag1 so that the hungry animal could move a little in search of food1 but not run or get far away4 ,there have been two or three times1 however1 in my experience1 where ,i could find neither tree1 bush1 nor stake4 ,not a rock or log could be found for miles to which the saddle horse ,i rode could be picketed4 ,what then could ,i do8 ,sit up all night to care for my horse8 ,ride all night8 ,or do as ,i heard of one or two men having done1 viz41 picket the horse to my own foot8 ,i once heard of a man who was dragged to his death that way4 ,his cayuse was startled during the night and started to run4 ,as the rope tightened and he dragged the unhappy wretch attached to him1 his fear increased his speed1 and not until he was exhausted and breathless did he stop in his wild1 mad race4 ,he was found with the corpse1 bruised and mangled beyond all recognition1 still dragging at the end of the rope4 ,i had no desire to run such risk4 ,so ,i did the impossible1--picketed my horse to a hole in the ground4 ,nonsense6 ,picket a horse to a hole in the ground8 ,it can't be done6 ,indeed6 ,but ,i did it4 ,watch me4 ,cut into the ground 7especially if it is a little grassy7 and make a hole a little larger than to allow your full fist to enter4 ,as you dig deeper widen the hole below so that it is a kind of a chimney towards the top4 ,dig fully a foot or a foot and a half down4 ,then take the rope1 which is already fastened at the other end to your horse1 wrap the end around a piece of grass1 or paper1 or a small stone1 or anything2 put the knot into the hole1 and tamp in the earth as vigorously as you can4 ,your horse is then fast1 unless he grows desperately afraid and pulls with more than ordinary vigor4 ,the scarcity of water makes journeying on the ,painted ,desert a grave and serious problem4 ,the springs are few and far between1 and only in the rainy season can one rely upon stony or clay pockets that fill up with the precious fluid4 ,in going from ,canyon ,diablo to ,oraibi there are four places where water may be obtained4 ,first in a small canyon a few miles west of ,volz's ,crossing of the ,little ,colorado2 then at the ,lakes1--small ponds of dirty1 stagnant water1 where a trading-post is located and where the journey is generally broken for a night4 ,next day1 twenty-two miles must be driven to ,little ,burro ,spring before water is again found1 and a few miles further on1 on the opposite side of the valley1 is ,big ,burro ,spring4 ,then no more water is found until ,oraibi is reached4 ,there are two springs on the western side of the ,oraibi mesa1 and three miles on the eastern side in the ,oraibi ,wash is a good well1 some sixty feet deep1 of cold and good but not over-clear water4 ,there are small pools near ,mashonganavi1 ,shipauluvi1 and ,shungopavi1 but the water is poor at best and very limited in quantity to those who are used to the illimitable flow of ordinary ,eastern cities4 ,the whole water supply at ,mashonganavi1 which is by far the best watered town of the middle mesa1 would not more than suffice for the needs of a ,new ,york or ,boston family of six or eight persons1 and consternation would sit upon the face of the mistress of either household if such water were to flow through the faucets of her home4 ,at ,walpi there are three pool springs on the west side1 but all flow slowly4 ,one is good 7for the desert71 another is fair1 and the third is horrible4 ,yet this last is almost equal to the supply on the eastern side1 where there are three pool springs1 only two of which can be used for domestic purposes4 ,storms fearful and terrible often sweep across this desert region4 ,i have enjoyed several notable experiences in them1 storms of sand1 of rain1 of wind1 of lightning1 and of thunder1 sometimes one kind alone1 other times of a combination of kinds4 ,at one time we were camped in the ,oraibi ,wash not far from the home of the ,mennonite missionary1 my friend ,rev4 ,h4 ,r4 ,voth4 ,there were seven of us in my party1--five men1 two women4 ,our general custom on making a camp was first of all to choose the best place for the beds of the ladies1 and then the men arranged their blankets in picturesque irregularity around them at some distance away1 thus forming a complete guard1 not because of any necessity1 but to make the ladies feel less timid4 ,as my daughter was one of the ladies1 ,i invariably rolled out my blankets near enough to be called readily should there be any occasion during the night4 ,we had not been in our blankets long1 that night1 before a fearful thunder and rain-storm burst upon us4 ,we had all gone to bed tired after our long and weary day watching the ,hopi ceremonies1 and the camp equipage was not prepared for a storm4 ,it was pitch dark except for the sharp flashes of lightning which occasionally cut the blackness into jagged sections1 and the deluge of rain waited for no squeamishness on my part4 ,hastily jumping up1 ,i ran to and fro in my bare feet and night garments1 caught up a big wagon sheet1 and endeavored to spread it over the exposed beds of the ladies4 ,the wind was determined ,i should not succeed1 but ,i am ,english and obstinate4 ,so ,i seized camera cases1 valises1 boxes of canned food1 and anything heavy1 and placed them upon the edges of the flapping canvas4 ,running back and forth to the wagon1 the lightning every now and again revealed a drenched1 fantastic figure1 and ,i could hear suppressed laughter and giggles from under the blankets whence should have issued songs of thankfulness to me4 ,but it was ever thus6 ,i succeeded finally in pinning down the canvas1 and had just rolled my wet and shivering form in my own drenched blankets1 when ,mr4 ,voth1 with a lantern in his hand1 came and simply demanded that the ladies come over to warmth and shelter in his hospitable house4 ,hastily wrapping themselves up1 they started1 blown about by the wind and flaunted by the tempest4 ,the sand made it harder still to walk1 and out of breath and wildly dishevelled1 they struggled up the bank of the ,wash and were soon comfortably ensconsed indoors4 ,then1 strange irony of events1 the storm immediately ceased1 the heavens cleared1 the stars shone bright1 the cool night air became delicious to the nostrils and tired bodies1 and we who remained outside had a sleep as ineffably sweet as that of healthful babes1 while the ladies sweltered and rolled and tossed with discomfort in the moist heat that had accumulated in the closed rooms4 ,illustration3 ,,the ,,painted ,,desert ,,near ,,the ,,little ,,colorado ,,river4 ,illustration3 ,,asleep1 ,,early ,,morning1 ,,on ,,the ,,painted ,,desert4 ,a few years later ,i was again at ,oraibi1 and strangely near the same camping place4 ,this time my companions were ,w4 ,w4 ,bass1 whose early adventures have been recounted in my ,in and ,around the ,grand ,canyon1 a photographer1 and a ,british friend of his who had stopped off in ,california on his way home from ,japan4 ,mr4 ,britisher had contributed a small share towards the expenses of the expedition1 but with insular ignorance he had presumed that his small mite would pay the expenses of the whole outfit for a long period4 ,it must be confessed that we had had a most arduous trip4 ,the ,painted ,desert had shown its ugly side from the very moment we left the railway4 ,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 with4 ,at ,rock ,tanks we had another storm4 ,we had been jolted and shaken on our way out to ,hopi ,point of the ,grand ,canyon1 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 pool1 a standing place of horses1 on our way to the ,little ,colorado4 ,at the old ,tanner ,crossing of that stream we had had another rain and lightning-storm near unto the first in fury1 and in which our ,british friend had been caught in his blankets and nearly frightened to death4 ,in the ,moenkopi ,wash he was offended because ,i left the wagon to ride to the home and accept the hospitality of the ,mormon bishop1 which he interpreted again with insular ignorance to mean a palace1 a place of luxury1 exquisite restfulness1 good foods1 and delicious iced wines1 while he was left to beans1 bacon1 flapjacks1 and dried fruit1 and a roll of blankets on the rough and uneven ground4 7,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 pillow1 cold1 shivering1 and longing for my good substantial roll of ,navaho blankets1 left for him to use if he so desired1 and that our banquet had been coarse bread and a bowl of milk47 ,then we had had another storm at ,toh-gas-je1 which ,i had partially avoided by riding on ahead in the light wagon of the ,indian agent who piloted us1 while he--,mr4 ,britisher--was in the heavier ambulance4 ,the next night we camped1 attempting to sleep on the stony slopes of the hillside at ,blue ,canyon in wretchedness and misery1 because it was too late when we arrived to dare to drive down into the canyon4 ,the next day we drove over the ,sahara of ,america1 a sandy desert which even to the ,hopis is the most a-tu-u-u 7hot7 of all earthly places4 ,that noon we camped in the dry wash of ,tnebitoh1 where we had to dig for water1 waiting for it slowly to seep into the hole we had dug4 ,it was a sandy1 alkaline decoction1 but we were glad and thankful for it1 and the way the poor horses stood and longingly looked on as we waited for the inflow was pitiable4 ,at night we camped some twelve or fifteen miles farther on1 without water1 hobbling the horses and turning them loose4 ,i had engaged an ,indian to go with us from ,blue ,canyon as helper and guide1 so ,i sent him1 in the morning1 to bring in the horses4 ,two or three hours later he returned1 with but one of the animals1 and said he had tried to track the others1 but could not do so4 ,imagine what our predicament would have been1 in the heart of the desert1 without horses and water1 and many miles away from any settlement4 ,there was but one thing to be done1 and ,mr4 ,bass at once did it4 ,putting a bridle on the one horse1 he rode off barebacked after the runaways4 ,knowing the character of his mules1 he aimed directly for the ,tnebitoh4 ,when he arrived at the spot where we had watered the day before1 he found that1 with unerring instinct1 the horses had returned to this spot and had dug new watering places for themselves4 ,then1 scenting the cool grass of the ,san ,francisco ,mountains1 they had aimed directly west1 and1 hobbled though they were1 the tracks showed they were travelling at a lively rate of speed4 ,knowing the urgency and desperateness of our case1 ,bass followed as fast as he could make his almost exhausted animal go1 and after an hour's hard riding saw1 in the far-away distance1 the three perverse creatures hitting the trailless desert as hard as they could4 ,jersey1 a knowing mule1 was in the lead4 ,he soon saw ,bass1 and1 seeming to communicate with the others1 they turned and saw him also4 ,jack 7the other mule7 and the horse at once showed a disposition to stop1 but ,jersey with bite and whinney tried to drive them on4 ,finding his efforts useless1 he stopped with the others1 and1 when ,bass rode up1 allowed himself to be necked 7tied neck to neck7 with the other two4 ,horses and man were as near played out as we cared to see them when1 later in the day1 they returned to camp4 ,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 arise4 ,the next day we drove on to ,oraibi1 in the scorching sun1 over the sandy hillocks1 where no road would last an hour in a wind-storm unless it were thoroughly blanketed and pegged down4 ,we were all hot1 weary1 and ill-tempered4 ,thinking to help out1 ,i volunteered to walk up the steep western trail to the mesa top and secure some corn at ,oraibi for our horses1 so that they could be fed at once on reaching our stopping place on the east side4 ,when we started ,i had suggested the hope that we might be able to stop in the schoolhouse below the ,oraibi mesa1 as ,i had several times done in times before2 but when the wagon arrived there1 and ,i came down from the mesa1 it was found to be already occupied by persons to whom it had been promised by the ,indian agent4 ,camping1 then1 was the only thing left open to us1 until ,i could see the ,hopis and rent one of their houses4 ,down we drove to the camp1 where alone a sufficiency of water was to be found4 ,this explains our close proximity to the camp of the earlier year4 ,we were just preparing our meal when a fierce sand-storm blew up4 ,cooking was out of the question2 the fire blew every which way1 and the sand filled meat1 beans1 corn1 tomatoes with too much grit for comfort4 ,this was the last straw that broke the back of ,mr4 ,britisher's complacency4 ,he had bemoaned again and again the leaving of his comfortable home to come into this ,god-forsaken region1 in a quest of what our crazy westernism called pleasure1 and now his fury burst upon me in a manner that dwarfed the passion of the heavens and the earth4 ,while there was a refinement in his vituperation1 there was an edge upon it as keen as fury1 passion1 and culture could give it4 ,i was scorched by his scarifying lightnings1 struck again and again by his vindictive thunderbolts1 tossed hither and thither by his stormy winds1 and lifted heavenwards and then dashed downwards by the tornadoes and whirlwinds of his passion4 ,it was dazzling1 bewildering1 intensely interesting1 and then fiercely irritating4 ,i stood it all until he denounced my selfishness4 ,there's no doubt ,i am selfish1 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 skin4 ,so ,i raised my hand and also my voice3 ,stop1 that's enough4 ,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 there4 ,selfish1 am ,i8 ,i permitted you to come on this trip as a favor to my photographer4 ,the paltry sum you paid me has not found one-fourth share of the corn for one horse1 let alone your own food1 the hire of the horses1 wagon1 and driver4 ,to oblige you ,i have allowed you the whole way to ride inside my conveyance that you might talk together1 while ,i have sat out in the hot sun4 ,if any help has been needed by ,mr4 ,bass in driving1 ,i have willingly given it instead of calling upon you4 ,i have done all the unpacking and the packing of the wagon at each camp1 morning1 noon1 and night4 ,i have done all the cooking and much of the dish-washing1 and yet you have the impudence and mendacity to say ,i have been selfish4 ,very well6 ,i'll take myself at your estimate4 ,in future ,i'll take my seat inside the ambulance2 you shall do your share of helping the driver4 ,you shall do your share of the packing2 and if you eat another mouthful1 so long as you remain in my camp1 you shall cook it yourself4 ,i have spoken6 ,and when ,i thus speak ,i speak as the laws of the ,medes and ,persians1 which alter not1 nor change6 ,illustration3 ,,the ,,colorado ,,river ,,at ,,bass ,,ferry1 ,,the ,,vampire ,,of ,,the ,,painted ,,desert4 ,well1 ---- says you are selfish6 burst out the somewhat cowed man4 ,then ,i put him on the same plane as ,i put you2 and if ever either of you dares to make that charge again1 ,i will-- ,well1 never mind what ,i1 in my1 what ,i still believe to be1 just anger threatened4 ,i turned away1 went and secured an ,indian's house1 and that night we removed there4 ,but ,i wish ,i had the space to recount how those two unfortunates and misfortunates cooked their own meals and mine and ,bass's4 ,it is a subject fit for a ,dickens or a ,kipling4 ,no minor pen can do justice to it4 ,how they came and asked with quiet humility1 ,what are we going to have for supper8 and how ,i replied1 ,raw potatoes1 so far as ,i am concerned6 ,neither knew whether a frying-pan was for skimming cream from a can of condensed milk or for making charlotte russes4 ,neither could boil water without scorching it4 ,but surreptitiously 7with my secret connivance7 ,bass gave the tyros gentle hints and finally licked them into fourth-rate cooks1 so that ,i reaped the reward of their labors in selfishly and shamelessly taking some of the concoctions they had slaved over4 ,i know this plain1 unvarnished tale reveals me a bad man from ,bodie1 but ,i started out to give a truthful account of the ,painted ,desert and its storms1 and this tempest in a frying-pan in camp cannot well be ignored by a veracious chronicler4 ,last year1 fate designed that we camp at exactly the same spot4 ,the two wagons came to rest at about the same place where the ambulance stood1 and exactly the same wind and sand-storm blew up before we had been there half an hour4 ,i had with me a long1 eight-feet-high strip of canvas belonging to a very large circular tent4 ,to ward off the force of some part of the storm we stretched this canvas from the trunk of one cottonwood tree to another1 and moved our camp to the sheltered side4 ,that was an insult to the powers of the storm4 ,the wind fairly howled with rage1 and pulled and tugged and flapped that canvas in a perfect fury of anger4 ,then as we huddled in its shelter1 a sudden jerk came1 and up it was ripped1 from top to bottom1 in a moment1 and the loose ends went wildly flying and flapping every way4 ,in the blowing sand ,i fled with the ladies to ,mr4 ,voth's ever-hospitable house1 but it was as hot as--well6 no matter--in there4 ,outside1 the cottonwoods were bowed over in the fury of the wind1 and the sand went flying by in sheets4 ,it was easy then to understand the remark of one experienced in the ways of the ,painted ,desert ,region3 ,if you ever buy any real estate here1 contract to have it anchored1 or you'll wake up some morning and find it all blown into the next county4 ,the flying sand literally obliterated every object more than a few feet away4 ,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 storm4 ,we were enjoying perfect calm4 ,suddenly over the ,oraibi mesa there came a great brown mass that stretched entirely across the country4 ,it was the tawny sand risen in power and majesty to drive us from its lair4 ,it was so grand1 so sublime1 so alive1 that just as ,i instinctively rush to my camera at sight of an interesting face1 ,i dashed towards it to secure a photograph of this new1 gigantic1 living manifestation4 ,but in its fierce fury it swept upon us with such rapidity that ,i was too late4 ,we were covered with it1 buried in it4 ,as darkness leaps upon one and absorbs him1 so did this storm absorb us4 ,in an hour or so its greatest fury subsided2 then we thought we would build our camp-fire and proceed to our regular cooking4 ,how the wind veered and changed1 and changed again as soon as the fire began to ascend4 ,that is a point to watch in building a camp-fire4 ,be sure and locate it so that its smoke won't blow upon you when you sit down to eat4 ,in this case1 however1 it would not have mattered4 ,in my notebook ,i read3 ,we have changed the camp-fire three times1 and no matter where we put it1 the smoke swoops down upon us4 ,even now while ,i write ,i am half blinded by the smoke1 which ten minutes ago was being blown in the opposite direction4 ,so that if these few pages have an unpleasant odor of camp-fire smoke about them1 the reader must charge it to the wilful ways of the wind on the ,painted ,desert4 ,elsewhere ,i have spoken of the mystery brooding over the peoples of this land4 ,it is also existent in the very colors of it1 whether noted in early morning1 in the glare of the pitiless ,arizona noon1 or at sunset2 in the storm1 with the air full of sand1 or in the calm and quiet of a cloudless sky2 when the sky is cerulean or black with lowering clouds2 ever1 always1 the color is weird1 strange1 mysterious4 ,one night at ,walpi several of us sat and watched the colorings in the west4 ,no unacquainted soul would have believed such could exist4 ,to describe it is as impossible as to analyze the feelings of love4 ,it was raining everywhere in the west2 and everywhere means so much where one's horizon is not limited4 ,the eye there roams over what seem to be boundless distances4 ,in all this space rain was falling4 ,the sun had but half an hour more to live1 and it flooded the sky with an orange crimson4 ,the rain came down in hairy streaks brilliantly illuminated4 ,the sun could be discerned only as a dimly veiled face1 with the light shed below it--none above--in graceful curves4 ,then the orange and crimson changed to purple1 deepening and deepening into blackness until day was done4 ,sometimes the lighting up of the desert in the early morning gives it the effect of a sea-green ocean1 and then the illusion is indescribably wonderful4 ,at such times1 if there are clouds in the sky1 the reflections of color are as delicate and beautiful as the tintings of the sea-shells4 ,one night standing on the mesa at ,mashonganavi looking east and south1 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 color4 ,on the further side were the ,mogollon ,buttes1--the ,giant's ,chair1 ,pyramid ,butte1 and others1--with long walls1 which1 in the early morning black and forbidding1 were now illumined and etherealized by the magic wand of sunset4 ,if1 however1 one would know another of the marvellous charms of this ,painted ,desert ,region let him see it in the early summer1 after the first rains4 ,this may be the latter part of ,june or in ,july and ,august4 ,then what a change6 ,one seeing it for the first time would naturally exclaim in protest3 ,desert8 ,why1 this is a garden6 ,a thin and sparse covering of grass1 but enough to the casual observer to relieve the whole land from the charge of barrenness2 the black and white grama grasses1 with their delicate shades of green2 and a host of wild flowers of most exquisite colors in glorious combinations4 ,here masses of flaming marigolds and sunflowers2 yonder patches of the white and purple tinted flowers of the jimson-weed1 while its rich green leaves form a complete covering for the tawny sand or rocky desolation beneath4 ,here are larkspurs1 baby blue-eyes1 ,indian's paint brush1 daisies1 lilies1 and a thousand and one others1 the purples1 blues1 reds1 pinks1 whites1 and browns giving one a chromatic feast1 none the less delightful because it is totally unexpected4 ,then who can tell of the glory of the hundreds of cacti in bloom1 great prickly monsters1 barrel shaped1 cylindrical1 lobe formed1 and yet all picked out in the rarest1 most dainty flowers the eye of man ever gazed upon8 ,look yonder at the hosh-kon1 one of the yucca family1 a sacred plant to the ,navahoes4 ,its dagger-like green leaves are crowned and glorified with the central stalk1 around which cluster a thousand waxen white bells1 and this one is only a beginning to the marvellous display of them we shall see as we ride along4 ,the greasewood veils its normal ugliness in revivified leaves and a delicate flossy yellow bloom that makes it charming to the eye4 ,even the sagebrush attains to some charm of greenness1 and where the juniper and cedar and pine lurk in the shades of some of the rocky slopes1 the deepest green adds its never-ending comfort and delight to the scene4 ,yet you look in vain for the rivers1 the creeks1 the babbling brooks1 the bubbling fountains1 the ponds1 that charm your eye in ,eastern landscapes4 ,oh1 for the ,adirondacks1--the lakes and streams which abound on every hand4 ,if only these could be transplanted into this desert to give their peculiar delights without any of their drawbacks1 then the ,painted ,desert ,region would be the ideal land4 ,it would never do to bring the ,adirondack flies and gnats and mosquitoes2 its hot1 sultry nights and muggy1 sweltering days4 ,no6 ,these we can do without4 ,we would have its advantages1 but with none of its disadvantages4 ,how futile such wishes2 how childish such longings6 ,each place is itself2 and1 for myself1 ,i love the ,painted ,desert even in its waterlessness1 its barrenness1 and its desolation4 ,think of its stimulating altitude1 its colors1 its clear1 cloudless sky1 its glorious1 divine stars1 its delicious evening coolness1 its never-disturbed solitudes1 its speaking silences1 its romances1 its mysteries1 its tragedies1 its histories4 ,these are some of the things that make the ,painted ,desert what it is--a region of unqualified fascination and allurement4 ,,chapter ,,iii ,,first ,,glimpses ,,of ,,the ,,hopi ,three great fingers of rock from a gigantic and misshapen hand1 roughly speaking1 pointing southward1 the hand a great plateau1 the fingers mesas of solid rock thrust into the heart of a sandy valley1--this is the home of the ,hopi1 commonly and wrongly termed the ,moki4 ,the fingers are from seven to ten miles apart1 and a visitor can go from one finger-nail to another either by descending and ascending the steep trails zigzagged on the fingers' sides1 or he can circle around on the back of the hand and thus in a round-about manner reach any one of the three fingers4 ,these mesa fingers are generally spoken of as the first or east mesa1 the second or middle mesa1 and the third or west mesa4 ,they gain their order from the fact that in the early days of ,american occupancy ,mr4 ,t4 ,v4 ,keam established a trading-post in the canyon that bears his name1 and this canyon being to the east of the eastern mesa1 this mesa was reached first in order1 the western mesa naturally being third4 ,on the east mesa are three villages4 ,the most important of all ,hopi towns is ,walpi1 which occupies the nail of this first finger4 ,it is not so large as ,oraibi1 but it has always held a commanding influence1 which it still retains4 ,half a mile back of ,walpi is ,sichumavi1 and still further back ,hano1 or1 as it is commonly and incorrectly called1 ,tewa4 ,about seven miles--as the crow flies--to the west is the second or middle mesa1 and here are ,mashonganavi1 ,shipauluvi1 and on an offshoot from this second mesa1 separated from it by a deep1 sand-filled ravine1 is ,shungopavi4 ,ten miles farther to the west is ,oraibi1 which marks the farthest western boundary of pueblo civilization4 ,oh6 the pathos1 the woe1 the untold but clearly written misery of the centuries in these cliff-built houses of the mesas1 these residences that are fortresses1 these steep trail-approached and precipice-protected homes4 ,in a desert land1 surrounded by relentless1 wary1 and vigilant foes1 ever fighting a hard battle with the adverse conditions of their environment1 short of water1 of firewood1 and with food grown in the desert-rescued lands below where at any moment the ruthless marauder might appear1 there is no wonder that almost every elderly face is seamed and scarred2 furrowed deeply with the accumulated centuries of never-ceasing care4 ,mystery here seems at first to reign supreme4 ,it stands and faces one as a ,presence4 ,it hovers and broods1 and you feel it even in your sleep4 ,the air is full of it4 ,the very clouds here are mysterious4 ,who are these people8 ,from whence came they8 ,what is their destiny8 ,what fearful battles1 race hatreds1 devastating wars1 led them to make their homes on these inaccessible cliffs8 ,how did they ever conceive such a mass of elaborate ceremonial as now controls them8 ,solitary and alone they appear1 a vast question mark1 viewed from every standpoint4 ,whichever way one looks at them a great query stares him in the face4 ,they are the chief mystery of our country1 an anachronism1 an anomaly in our twentieth-century civilization4 ,when we see the ruins of ,egypt1 ,india1 ,assyria1 we look upon something that is past4 ,those peoples were3 they pertain to the ages that are gone4 ,their mysteries are of lives lived in the dim ages of antiquity4 ,but here are antique lives being lived in our own day2 pieces of century-old civilizations transplanted1 in time and place1 and brought into our time and place2 the past existent in the present2 the lapse of centuries forgotten1 and the days of thousands of years ago bodily transferred into our commercial1 super-cultured1 hyper-refined age4 ,the approach to the first mesa from ,keam's ,canyon is through a sandy country1 which1 in places1 is dry1 desolate1 and bare4 ,but here and there are patches of ground upon which weeds grow to a great height1 plainly indicating that with cultivation and irrigation good crops could be raised4 ,as we leave the mouth of the canyon the singular character of this plateau province is revealed4 ,to the south the sandy desert1 in lonesome desolation1 stretches away as far as the eye can reach1 its wearisome monotony relieved only by the close-by corn-fields of the ,hopis and the peculiar buttes of the ,mogollons4 ,with the sun blazing down upon it1 its forbidding barrenness is appalling4 ,neither tree1 shrub1 blade of grass1 animal1 or human habitation is to be seen4 ,the sand reflects the sun's rays in a yellow glare which is irritating beyond measure1 and which seems as if it would produce insanity by its unchangeableness4 ,to the right of us are the extremities of the sandstone plateaus1 of which the ,hopi mesas are the thrust out fingers4 ,here and there are breaks in the plateau which seem like openings into rocky canyons4 ,before us1 ten or more miles away1 is the long wall of the first mesa1 its falling precipices red and glaring in the sun4 ,immense rocks of irregular shape lie about on its summit as if tumbled to and fro in some long-ago-forgotten frolic of prehistoric giants4 ,right before us1 and at about the mid distances of the finger from the main plateau1 the mesa wall is broken down in the form of a ,u-shaped notch or gap1--from which ,walpi1 the place of the gap1 obtains its name2 and it is on the extremity of the mesa1 beyond this notch1 that the houses of the ,hopi towns can now clearly be discerned4 ,just beyond the notch a little heap of houses1 apparently of the same color as the mesa itself1 appears4 ,then a little vacant space and another small heap1 followed by another vacancy with a larger heap at the extreme end of the mesa4 ,these heaps1 beginning at the notch1 are respectively ,tewa1 ,sichumavi1 and ,walpi4 ,dotting the slopes of the talus at the foot of the mesa precipices are corn-fields1 peach orchards1 and corrals for burros1 sheep1 and goats4 ,as we approach nearer we see that the first mesa is rapidly losing its distinctively ,indian character4 ,the policy of the ,united ,states ,government1 in its treatment of these ,indians1 is to induce them1 so far as possible1 to leave their mesa homes and reside in the valley nearer to their corn-fields4 ,as their enemies are no longer allowed to molest them1 their community life on these mesa heights is no longer necessary1 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 fields1 caring for their orchards1 or attending to their stock4 ,but while all this sounds well in theory1 and on paper appears perfectly reasonable1 it fails to take into consideration the influence of heredity and the personal passions1 desires1 and feelings of volitional beings4 ,as a result1 the government plan is not altogether a success4 ,the ,indian agents1 however1 have induced certain of the ,hopis1 by building houses for them1 to consent to a partial abandonment of their mesa homes4 ,accordingly1 as one draws nearer1 he sees the stone houses with their red-painted corrugated-iron roofs1 the schoolhouse1 the blacksmith's shop1 and the houses of the teachers1 all of which speak significantly of the change that is slowly hovering over the ,indian's dream of solitude and desolation4 ,but after our camp is made and the horses sent out in the care of willing ,indians to the ,hopi pastures1 we find that the trails to the mesa summit are the same2 the glaring yellow sand is the same2 the red and gray rocks are the same2 the fleecy and dark clouds that occasionally appear at this the rainy time are the same2 the glaring1 pitiless sun with its infernal scorching is the same2 and we respire and perspire and pant and struggle in our climb to the summit in the same old arduous fashion4 ,above1 in ,hano1 ,sichumavi1 and ,walpi1 the pot-bellied1 naked children1 the lithe and active young men1 the not unattractive1 shapely1 and kindly-faced young women1 with their peculiar symbolic style of hair-dressing1 the blear-eyed old men and women1 the patient and stolid burros1 the dim-eyed and pathetic captive eagles1 the quaint terraced-houses with their peculiar ladders1 grotesque chimneys1 passageways1 and funny little steps1 are practically the same as they have been for centuries4 ,there are two trails from the valley to the summit of the first mesa on the east side1 one at the point1 and three on the west side4 ,we ascend by the northeastern trail1 which1 on reaching the ,notch or ,gap1 winds close by an enclosure in which is found a large fossil1 bearing a rude resemblance to a stone snake4 ,all around this fossil1 within the stone enclosure1 are to be found bahos1 or prayer sticks1 which have been brought by the devout as their offerings to the ,snake ,divinities4 ,from time immemorial this shrine has been in existence1 and no ,hopi ever passes it without some offering to ,those ,above1 either in the form of a baho1 a sprinkling of the sacred meal1 the ceremonial smoking to the six cardinal points1 or a few words of silent but none the less devout and earnest prayer4 ,at the head of this trail is ,hano1 and from this pueblo we can gain a general idea of ,hopi architecture1 for1 with differences in minor details1 the general styles are practically the same4 ,where they gained their architectural knowledge it is hard to tell1 and who they are is yet an unsolved problem4 ,it is pretty generally conceded1 however1 that all the pueblo peoples of ,arizona and ,new ,mexico--of whom the ,hopis are the most western--are the descendants of the race1 or races1 who dotted these territories and southern ,colorado with ruins1 and who are commonly known as the ,cliff and ,cave ,dwellers4 ,but this is thrusting the difficulty only a few generations1 or scores of generations1 further back4 ,for we are at once compelled to the agnostic answer1 ,i don't know6 when asked who are the ,cliff ,dwellers4 ,who they are and whence they came are still problems upon which such patient investigators as ,j4 ,walter ,fewkes is working4 ,he has clearly confirmed the decision of ,bancroft and others which affirmed the identity of the ,cliff and ,cave ,dwellers with the ,hopis and other pueblo-inhabiting ,indians of the ,southwest4 ,illustration3 ,,hano1 7,,tewa7 ,,from ,,the ,,head ,,of ,,the ,,trail4 ,although of different linguistic stocks and religion1 the homes of the pueblo ,indians are very similar4 ,almost without exception the pueblos built on mesa summits are of sandstone or other rock1 plastered with adobe mud brought up from the water-courses of the valley4 ,those pueblos that are located in the valley1 on the other hand1 are generally built of adobe4 ,no one can doubt that the ,indians chose these elevated mesa sites for purposes of protection4 ,with but one or two almost inaccessible trails reaching the heights1 and these easily defendable1 their homes were their fortresses4 ,their fields1 gardens1 and hunting-grounds were in the valleys or far-away mountains1 whither they could go in times of peace2 but1 when attacked by foes1 they fled up the trails1 established elaborate methods of defence1 and remained in their fortress-homes until the danger was past4 ,the very construction of the houses reveals this4 ,in none of the older houses is there any doorway into the lowest story4 ,a solid wall faces the visitor1 with perhaps a small window-hole4 ,a rude ladder outside and a similar one inside afford the only means of entrance4 ,one climbs up the ladder outside1 drops through a hole in the roof1 and descends the ladder inside4 ,when attacked1 the outer ladder could be drawn up1 and thus1 if we remember the crude weapons of the aborigines when discovered by the white man1 it is evident that the inhabitants would remain in comparative security4 ,of late years doors and windows have been introduced into many of the ancient houses4 ,it is a picturesque sight that the visitor to the ,hopi towns enjoys as he reaches the head of the trail at ,hano4 ,the houses are built in terraces1 two or three stories high1 the second story being a step back from the first1 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 story4 ,the third story recedes still farther1 so that its people have a front yard on the roof of the second story4 ,at ,zuni and ,taos these terraces continue for six and seven stories1 but with the ,hopis never exceed three4 ,the first climb is generally made on a ladder1 which rests in the street below4 ,the ladder-poles1 however1 are much longer than is necessary1 and they reach up indefinitely towards the sky4 ,sometimes a ladder is used to go from the second to the third story1 but more often a quaint little stairway is built on the connecting walls4 ,equally quaint are the ollas used as chimneys4 ,these have their bottoms knocked out1 and are piled one above another1 two1 three1 four1 and sometimes five or six high4 ,some of the terraces are partially enclosed1 and here one may see a weaver's loom1 a flat stone for cooking piki 7wafer bread71 or a beehive-like oven used for general cooking purposes4 ,here and there cord-wood is piled up for future use1 and now and again a captive eagle1 fastened with a rawhide tether to the bars of a rude cage1 may be seen4 ,the king of birds is highly prized for his down and feathers1 which are used for the making of prayer plumes 7bahos74 ,there does not seem to have been much planning in the original construction of the ,hopi pueblos4 ,there was little or no provision made for the future4 ,the first houses were built as needed1 and then as occasion demanded other rooms were added4 ,it will doubtless be surprising to some readers to learn that the ,hopi houses are owned and built 7in the main7 by the women1 and that the men weave the women's garments and knit their own stockings4 ,here1 too1 the women enjoy other rights that their white sisters have long fought for4 ,the home life of the ,hopis is based upon the rights of women4 ,they own the houses2 the wife receives her newly married husband into her home2 the children belong to her clan1 and have her clan name1 and not that of the father2 the corn1 melons1 squash1 and other vegetables belong to her when once deposited in her house by the husband4 ,she1 indeed1 is the queen of her own home1 hence the pueblo ,indian woman occupies a social relationship different from that of most aborigines1 in that she is on quite equal terms with her husband4 ,in the actual building of the houses1 however1 the husband is required to perform his share1 and that is the most arduous part of the labor4 ,he goes with his burros to the wooded mesas or cottonwood-lined streams and brings the roof-timbers1 ladder-poles1 and door-posts4 ,he also brings the heavier rocks needed in the building4 ,then the women aid him in placing the heavier objects1 after which he leaves them to their own devices4 ,being an intensely religious people1 the shamans or priests are always called upon when a new house is to be constructed4 ,bahos--prayer plumes or sticks--are placed in certain places1 sacred meal is lavishly sprinkled1 and singing and prayer offered1 all as propitiation to those gods whose especial business it is to care for the houses4 ,it is exceedingly interesting to see the women at work4 ,without plumb-line1 straight line1 or trowel they proceed4 ,some women are hod-carriers1 bringing the pieces of sand or limestone rock to the bricklayers in baskets1 buckets1 or dish pans4 ,others mix the adobe to the proper consistency and see that the workers are kept supplied with it4 ,and what a laughing1 chattering1 jabbering group it is6 ,every tongue seems to be going1 and no one listening4 ,once at ,oraibi ,i saw twenty-three women engaged in the building of a house1 and ,i then got a new side light on the story of the ,tower of ,babel2 ,the builders of that historic structure were women1 and the confusion of tongues was the natural result of their feminine determination to all speak at once and never listen to any one else4 ,i photographed the builders at ,oraibi1 and the next day contributed a new dress to each of the twenty-three workers4 ,here are some of their names3 ,wa-ya-wei-i-ni-ma1 ,mo-o-ho1 ,ha-hei-i1 ,so-li1 ,ni-vai-un-si1 ,si-ka-ho-in-ni-ma1 ,na-i-so-wa1 ,ma-san-i-yam-ka1 ,ko-hoi-ko-cha1 ,tang-a-ka-win-ka1 ,hun-o-wi-ti1 ,ko-mai-a-ni-ma1 ,ke-li-an-i-ma4 ,the finishing of the house is as interesting as the actual building4 ,with a small heap of adobe mud the woman1 using her hand as a trowel1 fills in the chinks1 smooths and plasters the walls inside and out4 ,splashed from head to foot with mud1 she is an object to behold1 and1 as is often the case1 if her children are there to help her1 no mud-larks on the ,north ,river1 the ,missouri1 or the ,thames ever looked more happy in their complete abandonment to dirt than they4 ,then when the whitewashing is done with gypsum1 or the coloring of the walls with a brown wash1 what fun the children have4 ,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 walls4 ,illustration3 ,,hopi ,,women ,,building ,a ,,house ,,at ,,oraibi4 ,illustration3 ,,mashonganavi ,,from ,,the ,,terrace ,,below4 ,inside the houses the walls also are whitewashed or colored1 and generally there is some attempt made to decorate them by painting rude though symbolic designs half-way between the floor and ceiling4 ,the floor is of earth1 well packed down with water generally mixed with plaster1 and the ceiling is of the sustaining poles and cross-beams1 over which willows and earth have been placed4 ,invariably one can find feathered bahos1 or prayer plumes1 in the beams above1 and no house could expect to be prospered where these offerings to ,those ,above were neglected4 ,the chief family room serves as kitchen1 dining-room1 corn-grinding-room1 bedroom1 parlor1 and reception-room4 ,in one corner a quaint1 hooded fireplace is built1 and here the housewife cooks her piki and other corn foods1 boils or bakes her squash1 roasts1 broils1 or boils the little meat she is able to secure1 and sits during the winter nights while the elders tell stories of the wondrous past1 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 mankind4 ,the corn-grinding trough is never absent4 ,sometimes it is on a little raised platform1 and is large or small as the size of the family demands4 ,the trough is composed either of wooden or stone slabs1 cemented into the floor and securely fastened at the corners with rawhide thongs4 ,this trough is then divided into two1 three1 four1 or more compartments 7according to its size71 and in each compartment a sloping slab of basic rock is placed4 ,kneeling behind this1 the woman who is the grinder of the meal 7the true lady1 laf-dig1 even though a ,hopi7 seizes in both hands a narrower flat piece of the same kind of rock1 and this1 with the motion of a woman over a washboard1 she moves up and down1 throwing a handful of corn every few strokes on the upper side of her grinder4 ,this is arduous work1 and yet ,i have known the women and maidens to keep steadily at it during the entire day4 ,when the meal is ground1 a small fire is made of corn cobs1 over which an earthern olla is placed4 ,when this is sufficiently heated the meal is stirred about in it by means of a round wicker basket1 to keep it from burning4 ,this process partially cooks the meal1 so that it is more easily prepared into food when needed4 ,in one corner of the house several large ollas will be found full of water4 ,living as they do on these mesa heights1 where there are no springs1 water is scarce and precious4 ,every drop1 except the little that is caught in rain-time or melted from the snows1 has to be carried up on the backs of the women from the valley below4 ,in the heat of summer1 this is no light task4 ,with the fierce ,arizona sun beating down upon them1 the feet slipping in the hot sand or wearily pressing up on the burning rocks1 the olla1 filled with water1 wrapped in a blanket and suspended from the forehead on the back1 becomes heavier and heavier at each step4 ,those of us who have1 perforce1 carried cameras and heavy plates to the mesa tops know what strength and endurance this work requires4 ,for dippers home-made pottery and gourd shells are commonly used4 ,now and again one will find the horn of a mountain sheep1 which has been heated1 opened out into a large spoon-like dipper2 or a gnarled or knotty piece of wood1 hacked out with flint knife into a pretty good resemblance to a dipper4 ,near the water ollas one can generally see a shelf upon which the household utensils are placed4 ,here1 too1 when corn is being ground1 a half-dozen plaques of meal will stand4 ,this shelf serves as pantry and meat safe 7when there is meat71 and the hungry visitor will seldom look there in vain for a basket-platter or two piled high with piki1 the fine wafer bread for which the ,hopis are noted4 ,piki is colored in a variety of ways4 ,dr4 ,hough says the ashes of ,atriplex canescens ,james are used to give the gray color1 and that ,amaranthus sp4 is cultivated in terrace gardens around the springs for use in dyeing it red2 a special red dye from another species is used for coloring the piki used in the ,katchina dances2 and the ashes of ,parryella filifolia are used for coloring4 ,saffron 7,carthamus tinctorius7 is used to give the yellow color4 ,it is fascinating in the extreme to see a woman make piki4 ,dry corn-meal is mixed with coloring matter and water1 and thus converted into a soft batter4 ,a large1 flat stone is so placed on stones that a fire can be kept continually burning underneath it4 ,as soon as the slab is as hot as an iron must be to iron starched clothes it is greased with mutton tallow4 ,then with fingers dipped in the batter the woman dexterously and rapidly sweeps them over the surface of the hot stone4 ,almost as quickly as the batter touches1 it is cooked2 so to cover the whole stone and yet make even and smooth piki requires skill4 ,it looks so easy that ,i have known many a white woman 7and man7 tempted into trying to make it4 ,once while attending the ,snake ,dance ceremonials at ,mashonganavi1 a young lady member of my party was sure she could perform the operation successfully4 ,my ,hopi friend1 ,kuchyeampsi1 gladly gave place to the white lady1 and laughingly looked at me as the latter dipped her fingers into the batter1 swept them over the stone1 gave a suppressed exclamation of pain1 tried again1 and then hastily rose with three fingers well blistered4 ,my cook1 who was a white man1 was sure he could accomplish the operation1 so he was allowed to try4 ,once was enough4 ,he was a religious man1 and bravely kept silence1 which was a good thing for us4 ,when the piki is sufficiently cooked1 it is folded up into neat little shapes something like the shredded wheat biscuits4 ,one thing ,i have often noticed is that a quick and skilful piki maker will keep a sheet flat1 without folding1 so that she may place it over the next sheet when it is about cooked4 ,this seems to make it easier to remove the newly cooked sheet from the cooking slab4 ,if you are ever invited into a ,hopi house you may rest assured you will not be there long before a piled-up basket of piki will be brought to you1 for the ,hopis are wonderfully hospitable and enjoy giving to all who become their guests4 ,another object seldom absent is the pole of the soft stuff4 ,this is a pole suspended from the roof beams upon which all the blankets1 skins1 bedding1 and wearing apparel are placed4 ,once upon a time these were very few and very crude4 ,the skins of animals tanned with the hair on1 blankets made of rabbit skins1 and cotton garments made from home grown1 spun1 and woven cotton1 comprised their soft stuff4 ,but when the ,spaniards brought sheep into the province of ,tusayan1 and the ,hopis saw the wonderful improvement a wool staple was over a cotton one1 blankets and dresses of wool were slowly added to the household treasures1 until now the garments of the old1 except antelope1 deer1 fox1 and coyote skins1 are seldom seen4 ,illustration3 ,,mashongce1 ,,an ,,oraibi ,,maiden1 ,,drying ,,corn ,,meal4 ,illustration3 ,,the ,,trio ,,of ,,metates1 ,,and ,,hopi ,,woman ,,about ,,to ,,grind ,,corn4 ,it is a remarkable fact that the ,hopis wore garments made from cotton which they grew themselves1 prior to the time of the ,spanish invasion4 ,they also knew how to color the cotton from unfading mineral and vegetable dyes1 and in the graves of ancient cliff and cave dwellings1 well-woven cotton garments often have been taken4 ,sometimes to-day one may see an old man or woman weaving a blanket from the tanned skins of rabbits4 ,such a garment is far warmer and more comfortable than one would imagine4 ,the dressed pelts are twisted around a home-woven string made of shredded yucca fibre1 wild flax1 or cotton1 and thus a long rope is formed many yards in length4 ,this rope is then woven in parallel strings with cross strands of the same kind of fibre1 and a robe made some five or six feet square4 ,the windows of the ancient ,hopi houses were either small open holes or sheets of gypsum4 ,of late years modern doors and windows have been introduced1 yet there are still many of the old ones in existence4 ,having thus taken a general and cursory survey of ,hano1 let us1 in turn1 visit the six other villages on the mesa heights ere we look further into the social and ceremonial life of this interesting people4 ,,chapter ,,iv ,,the ,,hopi ,,villages ,,and ,,their ,,history ,the province of ,tusayan is dotted over in every direction with ruins1 all of which were once inhabited by the ,hopi people4 ,indeed1 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 nomads4 ,traditionary lore among modern ,hopis asserts that the well-known ruin of ,casa ,grande was once the home of their ancestors1 and ,dr4 ,fewkes has conclusively shown a line of ruins extending from the ,gila and ,salt ,river valleys to the present ,hopi villages4 ,so there is no doubt but that some1 at least1 of the ,hopis came to their modern homes from the ,south4 ,it is1 therefore1 quite possible that such ruins as ,montezuma's ,castle were once ,hopi homes4 ,every indication seems to point to the fact that all these ancient ruins--some of which are caveate1 others cliff1 and still others independent pueblos1 built in the open1 away from all cliffs--were occupied by a people in dread of attack from enemies4 ,every home has its lookout4 ,every field could be watched4 ,nearly all the cliff and cave dwellings were naturally fortresses1 and the open pueblos were so constructed as to render them castles of defence to their inhabitants on occasion4 ,in these facts alone we can see an interesting1 though to those primarily concerned a tragic state of affairs2 a home-loving people1 sedentary and agricultural1 willing and anxious to live at peace1 surrounded and perpetually harassed by wild and fierce nomads1 whose delight was war1 their occupation pillage1 and their chief gratifications murder and rapine4 ,the cliff- or cave-dwelling husband left his home in the morning to plant his corn or irrigate his field1 uncertain whether the night would see him safe again with his loved ones1 a captive in the hands of merciless torturers1 or lying dead and mutilated upon the fields he had planted4 ,no wonder they are the ,hopituh--the people of peace4 ,who would not long for peace after many generations of such environment8 ,poor wretches6 ,every field had its memories of slaughter1 every canyon had echoed the fierce yells of attacking foes1 the shrieks of the dying1 or the exultant shouts of the victors1 and every dwelling-place had heard the sad wailing of widows and orphans4 ,the union of these people1 under such conditions1 in towns became a necessity--self-preservation demanded cohesion4 ,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 towns4 ,these separations often led to bitter and deadly quarrels among themselves1 and elsewhere#b ,i have related the traditional story of the destruction of a ,hopi city1 ,awatobi1 by the inhabitants of rival cities1 who in their determination to be ,hopituh--people of peace--were willing to fight and exterminate their neighbors and thus compel peace4 #b ,the ,storming of ,awatobi1 ,the ,chautauquan1 ,august1 #aija4 ,of the present seven mesa cities1 towns1 or villages of the ,hopis1 it is probable that ,oraibi only occupies the same site that it had when first seen by white men in #aedj4 ,it will readily be recalled that when ,coronado reached ,cibola 7,zuni7 and conquered it he was sadly disappointed at not finding the piles of gold1 silver1 and precious stones he and his conquistadors had hoped for4 ,the glittering stories of the gold-strewn ,seven ,cities of ,cibola were sadly proven to be mythical4 ,but hope revived when the wounded general was told of seven other cities1 about a hundred miles to the northwest4 ,these might be the wealthy cities they sought4 ,unable to go himself1 he sent his ensign ,tobar1 with a handful of soldiers and a priest1 and it fell to the lot of these to be the first white men to gaze upon the wonders of the ,hopi villages4 ,instead of finding them as we now see them1 however1 it is pretty certain that the first village reached was that of ,awatobi1 a town now in ruins and whose history is only a memory4 ,standing on the mesa at ,walpi and looking a little to the right of the entrance to ,keam's ,canyon1 the location of this dead city may be seen4 ,walpi occupied a terrace below where it now is1 and ,sichumavi and ,hano were not founded4 ,at the middle mesa ,mashonganavi and ,shungopavi occupied the foothills or lower terraces1 and ,shipauluvi was not in existence4 ,what an interesting conflict that was1 in #aedj1 between the few civilized and well-armed soldiers of ,coronado and the warrior priests of ,awatobi4 ,tobar and his men stealthily approached the foot of the mesa under the cover of darkness1 but were discovered in the early morning ere they had made an attack4 ,led by the warrior priests1 the fighting men of the village descended the trail1 where the priests signified to the strangers that they were unwelcome4 ,they forbade their ascending the trail1 and with elaborate ceremony sprinkled a line of sacred meal across it1 over which no one must pass4 ,to cross that sacred and mystic line was to declare one's self an enemy and to invite the swift punishment of gods and men4 ,but ,tobar and his warriors knew nothing of the vengeance of ,hopi gods and cared little for the anger of ,hopi men1 so they made a fierce and sharp onslaught4 ,when we remember that this was the first experience of the ,hopis with men on horseback1 protected with coats of mail and metal helmets1 who fought not only with sharpened swords1 but also slew men at a distance with sticks that belched forth fire and smoke1 to the accompaniment of loud thunder1 it can well be understood that they speedily fell back and soon returned with tokens of submission4 ,thus was ,awatobi taken4 ,after this ,walpi1 ,mashonganavi1 ,shungopavi1 and ,oraibi were more or less subjugated4 ,in #afhj1 as is well known1 ,popeh1 a resident of one of the eastern pueblos near the ,rio ,grande1 conceived a plan to rid the whole country of the hated white men1 and especially of the long robes--the priests--who had forbidden the ancient ceremonies and dances1 and forcibly baptized their children into a new faith1 which to their superstitious minds was a catastrophe worse than death4 ,the ,hopis joined in the plan1 though ,awatobi went into it with reluctance1 owing to the kindly ministrations of the humane ,padre ,porras4 ,the plot was betrayed1 but not early enough to enable the ,spaniards to protect themselves1 and on the day of ,santa ,ana1 the #ajth of ,august1 #afhj1 the whole white race was fallen upon and mercilessly slain or driven out4 ,for the next nearly twenty years the more timid of the people lived in dread of ,spanish retaliation4 ,then it was that ,hano was founded4 ,anticipating the arrival of a large force1 a number of ,tanoan and ,tewan people fled from the ,rio ,grande to ,tusayan4 ,some of the former went to ,oraibi1 and the latter asked permission to settle at the head of the ,walpi trail near to the ,gap4 ,possibly about this same time1 too1 the villages located on the lower terraces or foothills moved to the higher sites1 as they were thus afforded better protection4 ,sichumavi--the mound of flowers--was founded about the year #agej by ,walpians of the ,badger ,clan1 who for some reason or other grew discontented and wished a town of their own4 ,here they were joined by ,tanoans of the ,asa ,clan from the ,rio ,grande1 who for a time had lived in the seclusion of the ,tsegi1 as the ,navahoes term the ,canyon de ,chelly in ,new ,mexico4 ,exactly when ,shipauluvi was founded is not known1 though its name--the place of peaches--clearly denotes that it must have been after the ,spanish invasion1 for it was the conquerors who brought with them peaches4 ,nor were peaches the only good things the ,hopis and other ,american aborigines owed to the hated foreigners4 ,they introduced horses1 cows1 sheep 7which 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 blankets71 and goats1 besides a number of vegetables4 ,here1 then1 about the middle of the eighteenth century the ,hopi mesa towns were settled as we now find them1 and doubtless with populations as near as can be to their present numbers4 ,hano we have already visited4 ,let us now1 hastily but carefully1 glance at each of the other villages as they appear at the present time4 ,passing on to ,sichumavi from ,hano we find it similar in all its main features to ,hano1 except that none of its houses are as high4 ,in the centre of the town is a large plaza where1 in wet weather1 a large body of rain-water collects4 ,this is used for laundry purposes1 as drink for the burros and goats1 and a bathing pond for all the children of the pueblo4 ,it is one of the funniest sights imaginable to see the youngsters playing and frolicking in the water by the hour1--,i should have said liquid mud1 for the filth that accumulates in this plaza reservoir is simply indescribable4 ,children of both sexes1 their brown1 swarthy bodies utterly indifferent to the piercing darts of the sun1 lie down in this liquid filth1 roll over1 splash one another1 run to and fro1 and enjoy themselves hugely1 even in the presence of the white visitor1 until a glimpse of the dreaded camera sends them off splashing1 yelling1 gesticulating1 and some of them crying1 to the nearest shelter4 ,that supereminence of ,hopi character is conservatism is shown as one walks from ,sichumavi to ,walpi4 ,here is a literal exemplification demonstrating how the present generations tread in the footsteps of their forefathers4 ,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 sandstone4 ,the springy and yielding foot1 unprotected except by its own epidermis or the dressed skin of the goat1 sheep1 or deer1 has cut its way into the unyielding rock1 thus symbolizing the power of an unyielding purpose and demonstrating the force of an unchangeable conservatism4 ,between these two pueblos the mesa becomes so narrow that we walk on a mere strip of rock1 deep precipices on either side4 ,to the left are ,keam's ,canyon and the road over which we came2 to the right are the gardens1 corn-fields1 and peach orchards1 leading the eye across to the second mesa1 on the heights of which are ,mashonganavi and ,shipauluvi4 ,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 shiftless4 ,if a band of white men were placed in such a situation as the ,hopis1 and compelled to wrest a living from the sandy1 barren1 sun-scorched soil1 there are few who would have faith and courage enough to attempt the evidently hopeless task4 ,but with a patience and steadiness that make the work sublime1 these heroic bronze men have sought out and found the spots of sandy soil under which the water from the heights percolates4 ,they have marked the places where the summer's freshets flow1 and thus1 relying upon sub-irrigation and the casual and uncertain rainfalls of summer1 have planted their corn1 beans1 squash1 melons1 and chili1 carefully hoeing them when necessary1 and each season reap a harvest that would not disgrace modern scientific methods4 ,all throughout these corn-fields temporary brush sun-shelters are seen1 under which the young boys and girls sit1 scaring away the birds and watching lest any stray burro should enter and destroy that which has grown as the result of so much labor4 ,illustration3 ,,an ,,oraibi ,,woman ,,shelling ,,corn ,,in ,a ,,basket ,,of ,,yucca ,,fibre4 ,illustration3 ,,the ,,burro ,,of ,,hopi ,,transportation4 ,here1 too1 in the harvesting time one may witness busy and interesting scenes4 ,whole families move down into temporary brush homes1 and women and children aid the men in gathering the crops4 ,tethered and hobbled burros stand patiently awaiting their share of the common labor4 ,yonder is a group of men busy digging a deep pit4 ,watch them as it nears completion4 ,it is made with a narrow neck and bellies out to considerable width below4 ,indeed1 it is shaped not unlike an immense vase with a large1 almost spherical body and narrow neck4 ,in depth it is perhaps six1 eight1 ten1 or a dozen feet4 ,on one side a narrow stairway is cut into the earth leading down to its base1 and at the foot of this stairway a small hole is cut through into the chamber4 ,our curiosity is aroused4 ,what is this subterranean place for8 ,as we watch1 the workers bring loads of greasewood and other inflammable material1 kindle a fire in the chamber1 and fill it up with the wood4 ,now we see the use of the small hole at the foot of the stairway4 ,it acts as a draught hole1 and soon a raging furnace fire is in the vault before us4 ,when a sufficient heat has been obtained1 the bottom hole is closed1 and then scores of loads of corn on the cob are dropped into the heated chamber4 ,when full1 every avenue that could allow air to enter is sealed1 and there the corn remains over night or as long as is required to cook it1--self-steam it4 ,it is then removed1 packed in sacks or blankets on the backs of the patient burros1 and removed to the corn-rooms of the houses on the mesa above4 ,other fresh corn is carried up and spread out on the house-tops to dry4 ,all this is stored away in the corn-rooms1 into which strangers sometimes are invited1 but oftener kept away from4 ,it is stacked up in piles like cord-wood1 and happy is that household whose corn-stack is large at the beginning of a hard winter4 ,walpi--the place of the gap--though not a large town1 is better known to whites than any of the other ,hopi towns4 ,here it was that the earliest visitors came and saw the thrilling ,snake ,dance4 ,its southeastern trail1 with the wonderful detached rock leaning over on one side and the cliff on the other1 between which the steep and rude stairway is constructed1 has been so often pictured1 as well as the so-called ,sacred ,rock of the ,walpi dance plaza1 that they are now as familiar as photographs of ,trinity ,church1 ,new ,york1 or ,st4 ,paul's1 ,london4 ,as one stands on the top of one of the houses he sees how closely ,walpi has been built4 ,it covers the whole of the south end of the mesa1 up to the very edges of the precipice walls in three of its four directions1 and1 as already shown1 the fourth is the narrow neck of rock connecting ,walpi with ,sichumavi and ,hano4 ,the dance plaza is to the east1 a long1 narrow place1 at the south end of which is the ,sacred ,rock4 ,it is approached from south and north by the regular street or trail1 and one may leave it to the west through an archway1 over which is built one of the houses4 ,several ruins on the east mesa are pointed out as ,old ,walpi1 and the name of one of these--,nusaki--7also known as ,kisakobi7 is a clear indication that at one time the ,spaniards had a mission church there4 ,a ,walpian1 ,pauwatiwa1 shows1 with pride1 an old carved beam in his house which all ,hopis say came from the mission when it was destroyed4 ,on the terraces just below the mesa-top--perhaps a hundred or two hundred feet down--are a number of tiny corrals1 to and from which1 morning and evening1 the boys1 young men1 and sometimes the women and girls may be seen driving their herds of sheep and goats1 and in which the burros are kept when not in use4 ,these picturesque corrals from below look almost like swallows' nests stuck on the face of the cliffs4 ,as we wander about in the narrow and quaint streets of ,walpi we cannot fail to observe the ladder-poles which are thrust through hatchways1 down which we peer into the darkness below with little satisfaction4 ,these lead to the kivas1 or sacred ceremonial chambers1 where all the secret rites of the different clans are held4 ,here we shall be privileged to enter if no ceremony is going on4 ,the kivas are generally hewn out of the solid rock1 or partially so1 and are from twelve to eighteen feet square4 ,when not otherwise occupied it is no uncommon sight to see in a kiva a ,hopi weaver squatted before his rude loom1 making a dress for his wife or daughter1 or weaving a ceremonial sash or kilt for his own use in one of the many dances4 ,in every ,hopi town one cannot fail to be struck with the nudity of the children of all ages1 from the merest babies up to eight and even ten years4 ,with what ,victor ,hugo calls the chaste indecency of childhood these fat1 bronze ,cupids and embryo ,venuses romp and play1 as unconscious of their nakedness as ,adam and ,eve before their fall4 ,from ,walpi we descend to the corn-fields1 and1 after a slow and tedious drag across the sandy plain to the west1 find ourselves at ,mashonganavi1 or at least at the foot of the trail which leads to the heights above4 ,here1 as at the other mesas1 there are two or three trails1 all steep1 all nerve-wrenching1 all picturesque4 ,arrived at the village1 we find ,mashonganavi an interesting place1 for it is so compactly built that one often hunts in vain 7for a while1 at least7 to find the hidden dance plaza1 around which the whole town seems to be built4 ,some of the houses are three stories high1 and there are quaint1 narrow alley-ways1 queer dark tunnels1 and underground kivas as at ,walpi4 ,the ,antelope and ,snake kivas are situated on the southeastern side of the village1 on the very edge of the mesa1 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 buttes1 which ,ives conceived as great ships in the desert1 suddenly and forever arrested and petrified4 ,about one hundred and fifty feet below the village is a terrace which almost surrounds the ,mashonganavi mesa1 as a rocky ruff around its neck4 ,this terrace is so connected with the main plateau that one can drive upon it with a wagon and thus encamp close to the village4 ,here in #aija the two wagon loads of sightseers and tourists which ,i had guided to the mysteries and delights of ,tusayan1 over the sandy and scorched horrors of a portion of the ,painted ,desert1 encamped1 during the last days of the ,snake ,dance ceremonies4 ,from here a trail--at its head an actual rock stairway--leads down to a spring in the valley1 where the government school is situated1 and from whence all our cooking and drinking water had to be brought4 ,each morning and evening droves of sheep and goats passed our camp1 coming up from below and going down to the scant pasturage of the valley4 ,scarcely an hour passed when some ,indian--oftener half a dozen--came to our camp1 and failed to pass4 ,especially at meal times1 when the biscuits were in the oven1 the stew on the fire1 the beans in the pot1 and the dried fruit in the stew-kettle1 did they seem to enjoy visiting us4 ,and they liked to come close1 too2 far too close for our comfort1 as their persons are not always of the most cleanly character1 and their habits of the most decorous and refined4 ,hence rules had to be laid down which it was my province to see observed1 one of which was that visiting ,indians must keep to a distance1 especially at meal times4 ,another was that if our blankets were allowed to remain unrolled 7in order to get the direct benefit of the sun's rays7 they were not so left for our ,indian friends to lounge upon4 ,illustration3 ,,an ,,aged ,,hopi ,,at ,,oraibi4 ,illustration3 ,a ,,hopi1 ,,weaving ,a ,,native ,,cotton ,,ceremonial ,,kilt4 ,we were generally a hungry lot as we sat or squatted around our canvas tablecloth1 our table the rocky ground1 and there was scant ceremony when ceremony stood in the way of appeasing our appetites4 ,but we were not wasteful4 ,if there were any scraps or any small remains on a plate or dish they were saved for the ,indians4 ,so that at length it became a catch-word with us4 ,if there was anything1 anywhere1 at any time1 that we did not like1 some one of the party was sure to suggest that it be saved for the ,indians4 ,and that has often since suggested to me our national policy in treating the ,amerind4 ,there is too much national ,save that for the ,indians4 ,land that is no good to a white man--save it for the ,indians4 ,beef cattle that white men don't buy--save them for the ,indians4 ,spoiled flour--save it for the ,indians4 ,seeds that won't grow--ship 'em to the ,indians4 ,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 ,oraibi4 ,i came down to camp one day and found him cooking several slices of our finest ham1 dishing up our choicest and scarcest vegetables1 crackers1 and delicacies1 with a large pot of our most expensive coffee simmering and steaming by the camp-fire2 and when ,i asked1 ,for whom8 was coolly told it was for three lazy1 fat1 lubberly1 dirty ,oraibis1 who sat in delightful anticipation around the pump close by4 ,my objection to this use of our provisions was expressed in forceful and vigorous ,anglo-,saxon1 and when ,i was told it was none of my business1 ,i emphasized my objection with a distinct refusal to allow my provisions to be thus used4 ,then for half an hour immediately afterwards1 and for days subsequently1 at intervals1 ,i was regaled with vocal chastisement worthy to be ranked with ,demosthenes' ,philippics4 ,the ,indian was a man and a brother4 ,we were ,christians1 indeed1 and of a truth when we would see our poor red brother starve to death before our sight1 etc41 ad libitum4 ,now between my artist friend's course and the one first named the happy mean lies4 ,i do not believe we should give to the ,indian only the scraps that fall from our national table2 neither1 on the other hand1 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 pound4 ,and this sermon has occupied our time1 by the way1 as we have walked up the trail1 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 back4 ,again descending the trail to the terrace below1 we walk half a mile and then begin the ascent of a steep stone stairway1 carefully constructed1 that leads us directly to ,shipauluvi4 ,this is a small town1 occupying almost the whole of the dizzy site1 with its few houses built around its rectangular plaza4 ,here ,i was once present at a witchcraft trial4 ,it was a complicated affair1 in which the dead and living1 ,navahoes and ,hopis1 were intertwined4 ,a ,hopi woman accused a ,navaho of having bewitched her husband1 thus causing his death1 and of stealing from him a blanket and some sheep4 ,the evidence showed that the ,navaho had met the ,hopi1 and that soon afterwards he was taken sick and died1 whereupon the sheep and blanket were found in the possession of the ,navaho4 ,there was little doubt of its being a case of theft1 and the ,navaho was ordered to return sheep and blanket1 but he was exonerated from the charge of witchcraft4 ,living in ,shipauluvi is one of those singular anomalies so often found in the pueblos1 an albino woman4 ,there are a dozen or so living in the other villages4 ,with ,hopi face1 but white hair and skin1 pink eyes1 and general bleached-out appearance1 they never fail to excite the greatest surprise in the mind of the stranger1 and to those who see them often there is still a lingering wonder as to the cause of so singular a variation of physical appearance4 ,at ,mashonganavi there are two men albinos1 one of them one of the ,snake priests4 ,it is claimed by the ,indians that these albinos are of as pure ,hopi blood as those who are normal in color1 and the fact is incontrovertible that they are born of pure-blooded parents on both sides4 ,returning now to the terrace below1 common to both ,mashonganavi and ,shipauluvi1 the trail is descended to ,shungopavi4 ,a deep canyon separates the mesa upon which this village is built from the one upon which the two former are located4 ,near the foot of the trail the government has established a schoolhouse1 and close by are the springs and pools of water4 ,it is a sandy ride or walk1 and on a hot day--a-tu-u-u--wearisome and exhausting4 ,for half a dollar or so one may hire a burro and his owner as guide1 and it is much easier to go burro-back over the yielding sand than to walk4 ,there are straggling peach trees on the way1 and a trail1 rocky and steep1 to ascend ere we see ,shungopavi4 ,the wagons may be driven to the village 7as mine were71 but it is a long way around4 ,the road to ,oraibi across the mesa is taken1 and when about half-way across a crude road is followed which runs out upon the finger tip where ,shungopavi stands4 ,here the governor in #aija was ,lo-ma-win-i1 and he and ,i became very good friends4 ,knowing my interest in the ,snake ,dance1 he sent for the chief priests of the ,snake and ,antelope ,clans 7,kai-wan-i-wi-ya--m and ,lo-ma-ho-in-i-wa71 and from them ,i received a cordial invitation to be present and participate in the secret ceremonials of the kiva at their next celebration4 ,i have been privileged to be present1 but was never invited before4 ,the governor is an expert silversmith1 the necklace he wears being a specimen of his own art4 ,it is wonderful how1 with their crude materials and tools1 such excellent work can be produced4 ,mexican dollars are melted in a tiny home-made crucible1 rude moulds are carved out of sand--or other stone into which the melted metal is poured1 and then hand manipulation1 hammering1 and brazing complete the work4 ,their silver articles of adornment are finger rings1 bracelets1 and necklaces4 ,oraibi is the most western and conservative of the ,hopi villages4 ,it is by far the largest1 having perhaps a third of the whole population4 ,it is divided into two factions1 the so-called hostiles and friendlies1 the former being the conservative element1 determined not to forsake the ways of the old1 the ways of their ancestors2 and the latter being generally willing to obey orders ostensibly issued by ,wasintonia--as they call the mysterious ,indian ,department4 ,these divisions are a source of great sorrow to the former leaders of the village4 ,in the introduction to ,the ,oraibi ,soyal ,ceremony by ,professor ,george ,a4 ,dorsey1 of the ,field ,columbian ,museum1 and ,rev4 ,h4 ,r4 ,voth1 his assistant1 and formerly a ,mennonite missionary at ,oraibi1 this dissension is spoken of as follows3 ,during the year #ahia representatives of the ,indian ,department made strenuous efforts to secure pupils for the government school located at ,keam's ,canyon1 about forty miles from ,oraibi4 ,this effort on the part of the government was bitterly resented by a certain faction of the people of ,oraibi1 who seceded from ,lollomai1 the village chief1 and soon after began to recognize ,lomahungyoma as leader4 ,the feeling on the part of this faction against the party under ,lollomai was further intensified by the friendly attitude the ,liberals took toward other undertakings of the government1 such as allotment of land in severalty1 the building of dwelling-houses at the foot of the mesa1 the gratuitous distribution of ,american clothing1 agricultural implements1 etc4 ,the division thus created manifested itself not only in the everyday life of the people1 but also in their religious ceremonies4 ,inasmuch as the altars and their accessories are the chief elements in these ceremonies1 they soon became the special object of controversy1 each party contending for their possession2 and so it came about that the altars remained to that faction to which the chief priests and those who had them in charge belonged1 the members of the opposing faction1 as a rule1 withdrawing from further participation in the celebration of the ceremony4 ,the dance plaza is on the western side of the village1 and there the dances and other outdoor ceremonies take place4 ,one of my earliest visits to ,oraibi was made in the congenial company of ,major ,constant ,williams1 who was then the ,united ,states ,indian ,agent1 at ,fort ,defiance1 for the ,navahoes and ,hopis4 ,we had driven across the ,navaho ,reservation from ,fort ,defiance to ,keam's ,canyon1 and then visited the mesas in succession4 ,we drove to the summit of the ,oraibi mesa in his buckboard1 a new conveyance which he had had made to order at ,durango1 ,colo4 ,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 hostiles1 who were sent to ,alcatraz for their refusal to forsake their ,oraibi ways and follow the ,washington way4 ,it was a steep1 ugly road1 rough1 rocky1 and dangerous4 ,the ,major's horses1 however1 were strong1 intelligent1 and willing1 so we made the ascent with comparative ease4 ,the return1 however1 was different4 ,there were so many things of interest at ,oraibi that ,i found it hard to tear myself away1 and the shades of night were falling fast--far too fast for the ,major's peace of mind--ere ,i returned to the buckboard4 ,by the time we had traversed the summit of the mesa to the head of the trail part of the descent1 it was dark enough to make the cold tremors perambulate up and down one's spine4 ,but ,i had every confidence in the ,major's driving1 his horses1 and his knowledge of that fearfully precipitous and dangerous road4 ,slowly we descended1 the brake scraping and often entirely holding the wheels4 ,we could see and feel the dark abysses1 first on one side and then on the other1 or feel the overshadowing of the mighty rock walls which towered above us4 ,i was congratulating myself that we had passed all the dangerous places1 and in a few moments should be on the drifted sand1 which1 though steep1 was perfectly safe1 when we came to the last drop off4 ,this can best be imagined by calling it what it was1 a steep1 rocky stairway1 of two or three steps1 with a precipice on one side1 and a towering wall on the other4 ,hugging the wall1 the upper step extended like a shelf for eight or ten feet1 and the nigh horse1 disliking to make the abrupt descent of the step1 clung close to the wall and walked along the shelf4 ,the off horse dropped down4 ,the result can be imagined4 ,one horse's feet were up at about the level of the other's back4 ,the wheels followed their respective horses4 ,the nigh wheels stayed on the shelf1 the off wheels came down the step4 ,the ,major and ,i decided1 very suddenly1 to leave the buckboard4 ,we were rudely toppled out1 down the precipice on the left1--,i at the bottom of the heap4 ,down came camera cases1 tripods1 boxes of plates1 and all the packages of odds and ends ,i had bought from the ,indians1 bouncing about our ears4 ,like a flash the two horses took fright and started off1 dragging that overturned buckboard after them4 ,they did not swirl around to the left down the sandy road1 but to the right upon a terrace of the rocky mesa1 and we saw the sparks fly as the ironwork of the wagon struck and restruck the rocks4 ,the noise and roar and clatter were terrific4 ,great rocks were started to rolling1 and the echoes were enough to awaken the dead4 ,suddenly there was a louder crash than ever1 and then all was silent4 ,we felt our hearts thumping against our ribs1 and the only sounds we could hear were their fierce beatings and our own hard breathing4 ,fortunately1 we had landed on a narrow shelf some seven feet down1 covered deep with sand1 so neither of us was seriously hurt except in our feelings2 but imagine the dismay that swept aside all thoughts of thankfulness for our narrow escape when that crash and dread silence came4 ,no doubt horses and buckboard were precipitated over one of the cliffs and had all gone to eternal smash4 ,my conscience made me feel especially culpable1 for had ,i not detained the ,major we should have left the mesa long before it was so dark4 ,i had caused the disaster6 ,it was nothing that ,i had been spilt out1 that doubtless my cameras were smashed1 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 head4 ,think of that span of fine horses1 and the ,major's new buckboard6 ,the thought about completed the work of mental and physical paralysis the shock of falling had begun4 ,i was suddenly awakened1 not by the ,major's voice1 for neither of us had yet spoken a word1--and indeed1 ,i didn't know but that he was dead1--but by the scratching of a match4 ,then he was alive6 ,that was cause for thankfulness4 ,setting fire to a dried cactus1 the ,major1 after thoroughly picking himself up and shaking himself together1 proceeded to gather up the photographic dbris4 ,silently ,i aided him4 ,still silently we piled it all together1 as much under the shelter of the rocks as possible1 and then1 still without a word1 we climbed back upon the road and started to walk to the house of ,mr4 ,voth1 the missionary1 where we were stopping4 ,for half a mile or more we trudged on wearily through the deep and yielding sand4 ,still never a word4 ,we both breathed heavily1 for the sand was dreadfully soft4 ,i was wondering what ,i could say4 ,my conscience so overpowered me that ,i dared not speak4 ,i was humbling myself1 inwardly1 into the very dust for having been the unconscious and innocent1 yet nevertheless actual cause of this disaster4 ,i simply couldn't break the silence4 ,to offer to pay for the horses and buckboard was easy 7though that would be a serious matter to my slender purse7 compared with appeasing the sturdy ,major for the shock to his mental and physical system4 ,then1 too1 how he must feel6 ,at the very thought the cold sweat started on my brow and ,i could feel it trickling down my chest and back4 ,illustration3 ,,an ,,oraibi ,,basket ,,weaver4 ,illustration3 ,,an ,,admiring ,,hopi ,,mother4 ,suddenly the ,major stopped1 and in the darkness ,i could dimly see him take out his large white handkerchief1 mop his brow and head1 and then1 with explosive force1 but in a voice charged with deepest and sincerest feeling he broke the painful silence3 ,thank ,god1 the sun isn't shining4 ,brave-hearted1 generous ,major ,williams6 ,not a word of reproach1 no suggestion of blame4 ,what a relief to my burdened soul4 ,i was almost hysterical in my ready response4 ,yes1 we could be thankful that our lives and limbs were spared4 ,we were both unhurt4 ,new horses and buckboard could be purchased1 but life and health preserved called for thankfulness to the ,divine ,protector4 ,thus we congratulated ourselves as we slowly plodded along through the sand4 ,arrived at ,mr4 ,voth's1 we soon retired1--he in the bedroom prepared for him by kindly ,mrs4 ,voth1 ,i in my blankets outside4 ,the calm face of the sky soon soothed my disquieted feelings and nerves1 and in a short time ,i fell asleep4 ,not a thought disturbed me until just as the faintest peepings of dawn began to show on the eastern ridges1 when1 awakening1 ,i heard a noise as of a horse shaking his harness close by4 ,like a flash ,i jumped up1 and1 in my night-robe though ,i was1 rushed to the entrance to the corral4 ,there1 unharmed and uninjured1 with harness upon them complete1 the lines dangling down behind1 the neck yoke holding them together1 as if they were just brought from the stable ready to be hitched to the wagon1 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 precipices4 ,i could scarcely refrain from shouting my joy4 ,hastily ,i dressed1 and while dressing thought3 ,the horses are here2 ,i'll go and hunt for the wagon4 ,so noiselessly ,i hitched them to ,mr4 ,voth's buckboard and drove off4 ,when ,i came to the scene of the disaster1 ,i found ,i could drive upon the rocky terrace4 ,there was no difficulty in following the course of the runaways4 ,here was part of the seat1 farther on some of the ironwork1 and still farther the dashboard4 ,at last ,i reached the overturned and dismantled vehicle4 ,it was in a sorry state4 ,two of the wheels were completely dished1 the seat and dashboard were scraped off1 one whiffletree was broken1 and the whole thing looked as if it had been rudely treated in a tornado4 ,i turned it over1 tied the wheels so that they would hold1 and then1 fastening it behind ,mr4 ,voth's buckboard1 slowly drove back to the house4 ,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 condition4 ,with a little manuvring we got the vehicle as far as ,keam's ,canyon1 where old ,jack ,tobin1 the blacksmith1 fixed it up so that it could be driven back to ,fort ,defiance1 and thither1 with care and caution1 the ,major drove me4 ,a few weeks later1 under the healing powers of the agency blacksmith1 the buckboard renewed its youth1--new wheels1 new seat1 new dashboard1 and an all covering new coat of paint wiped out the memories of our trip down from the ,oraibi mesa1 except those we carried in the depths of our own consciousness4 ,,chapter ,v ,a ,,few ,,hopi ,,customs ,to know any people thoroughly requires many years of studied observation4 ,the work of such men as ,a4 ,m4 ,stephen1 ,dr4 ,fewkes1 ,rev4 ,h4 ,r4 ,voth1 and ,dr4 ,george ,a4 ,dorsey reveals the vast field the ,hopis offer to students4 ,to the published results of these indefatigable workers the student is referred for fuller knowledge4 ,there are certain things of interest1 however1 that the casual observer cannot fail to note4 ,the costume of the men is undoubtedly a modification of the dress of the white man4 ,trousers are worn1 generally of white muslin1 and from the knee down on the outer side they are split open at the seam4 ,soleless stockings1 home-spun1 dyed and knit1 are worn1 fastened with garters1 similar in style and design1 though smaller1 to the sashes worn by the women4 ,the feet are covered with rawhide moccasins4 ,the shirt is generally of colored calico1 though on special occasions the dudes of the people appear in black or violet velvet shirts or tunics1 which certainly give them a handsome appearance4 ,the never-failing banda1 wound around the forehead1 completes the costume1 though accessories in the shape of silver and wampum necklaces1 finger rings1 etc41 are often worn4 ,the costume of the women is both picturesque and adapted to their life and customs4 ,it is neat1 appropriate1 and modest4 ,the effort our government feels called upon to make to lead them to change it for calico wrappers1 in accordance with a principle adopted which regards as bad and a hindrance to civilization anything native1 is to my mind vicious and senseless4 ,the ,indians are not to be civilized by making them wear white people's costumes1 nor by any such nonsense4 ,there are those who condemn their basket weaving1 because1 forsooth1 it is not a ,christian art4 ,true civilizing processes come from within1 and desire for change must precede the outward manifestation if permanent results are desired4 ,to return to the costume4 ,it consists mainly of a home-woven robe1 dyed in indigo4 ,when made1 it looks more like an ,indian blanket than a dress1 but when the woman throws it over her right shoulder1 sews the two sides together1 leaving an opening for the right arm1 and then wraps one of the highly colored and finely woven sashes around her waist1 the beholder sees a dress at once healthful and picturesque4 ,as a rule1 it comes down a little below the knee1 and the left shoulder is uncovered4 ,of late years many of the women and girls have learned to wear a calico slip under the picturesque native dress1 so that both arms and shoulders are covered4 ,most of the time the legs and feet are naked1 but when a woman wishes to be fully attired1 she wraps buckskins1 cut obliquely in half1 around her legs1 adroitly fastening the wrappings just above the knee with thongs cut from buckskin1 and then encases her feet in shapely moccasins4 ,there is no compression of her solid feet1 no distortion with senseless high heels4 ,she is too self-poised1 mentally1 to care anything about ,parisian fashions4 ,health1 neatness1 comfort1 are the desiderata sought and obtained in her dress4 ,the question is sometimes asked1 however1 if the heavy leg swathings of buckskin are not a mere fashion of ,hopi dress4 ,undoubtedly there is a following of custom here as well as elsewhere1 and1 as ,i have before remarked1 one of the keys to the ,hopi character is his conservatism4 ,but the buckskin leggings have a decided reason for their existence4 ,in a desert country where cacti1 cholla1 many varieties of prickly shrubs1 sharp rocks1 and dangerous reptiles abound1 it is necessary that the women whose work calls them into these dangers should so dress as to be prepared to overcome them4 ,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 themselves4 ,the cow-boys who ride pell-mell through the brush wear leather trousers1 and their stirrups are covered with tough and thick leather to protect their shoes from being pierced by the searching needles of the cactus1 cholla1 and buck-brush4 ,the adornments that a ,hopi maiden of fashion affects are silver rings and bracelets made by native silversmiths1 and necklaces of coral1 glass1 amber1 or more generally of the shell wampum found all over the continent4 ,the finer necklets of wampum are highly prized1 and when very old and ornamented with pieces of turquoise1 can not be purchased for large sums4 ,occasionally ear pendants are worn4 ,these are made of wood1 half an inch broad and an inch long1 inlaid on one side with pieces of bright shell1 turquoise1 etc4 ,when a girl reaches the marriageable age1 she is required by the customs of her people to fix up her hair in two large whorls1 one on each side of her head4 ,this gives her a most striking appearance4 ,the whorl represents the squash blossom1 which is the ,hopi emblem of purity and maidenhood4 ,girls mature very early1 the young maidens herewith represented being not more than from twelve to fifteen years of age4 ,illustration3 ,,shupela1 ,,father ,,of ,,kopeli1 ,,late ,,snake ,,priest ,,at ,,walpi4 ,illustration3 ,a ,,hopi ,,girl1 ,,oraibi4 ,when a woman marries she must no longer wear the nash-mi 7whorls74 ,a new symbolism must be introduced4 ,the hair is done up in two pendant rolls1 in imitation of the ripened fruit of the long squash1 which is the ,hopi emblem of fruitfulness4 ,in my book on ,indian ,basketry ,i have described in detail the basketry of the ,hopis4 ,there are two distinct varieties made at the four villages of the middle and western mesas4 ,those made on the middle mesa are of yucca fibre 7mo-hu7 coiled around a core of grass or broom-corn 7s-74 ,those of ,oraibi are of willow and approximate as nearly to the crude willow work of civilization as any basketry made by the aborigines4 ,in both cases the splints are dyed1 commonly nowadays with the startling aniline dyes1 and with marvellous fertility of invention the weavers make a thousand and one geometrical designs1 in imitation of natural objects1 katchinas1 etc4 ,these are mainly plaques1 but the yucca fibre weavers make a treasure or trinket basket1 somewhat barrel-shaped1 oftentimes with a lid1 that is both pretty and useful4 ,the name for all the yucca variety is p--ta4 ,the ,oraibi willow plaques are called yung-ya-pa1 while a bowl-shaped basket is sa-kah-ta1 and the bowls made of coiled willow splints bought from the ,havasupai are s-k-w-ta4 ,the ,hopi weavers when at work invariably keep a blanket full of moist sand near them in which the splints are buried4 ,this keeps them flexible1 and the moist sand is better than water4 ,a reddish-brown native dye is made from ,ohaishi 7,thelesperma gracile71 with which the splints are colored4 ,unfortunately1 the introduction of aniline dyes has almost killed the industry of making native dyes1 but there are some few conservatives--,god bless them6--who adhere to the ancient colors and methods of preparing them4 ,it cannot be said that the ,hopis are devoid of musical taste1 for in the early morning especially1 as the youths and men take their ponies or flocks of goats and sheep out to pasture1 they sing with sweet and far-reaching voices many picturesque melodies4 ,of the weird singing at their religious ceremonials ,i have spoken in the chapter devoted to that purpose4 ,to most civilized ears ,hopi instrumental music1 however1 is as much a racket and din as is ,chinese music4 ,the lelentu1 or flute1 however1 produces weird1 soft1 melancholy music4 ,their rattles are of three kinds1 the gourd rattle 7ai-i-ya71 the rattle used by the ,antelope priests1 and the leg rattle of turtle shell and sheep's trotters 7yng-ush-o-na74 ,the drum and hand tombe are crude affairs1 the former made by hollowing out a tree trunk and stretching over each end wet rawhide1 the lashings also being of strips of wet rawhide 7with the hair on71 which1 when dry1 tightens so as to give the required resonance4 ,the hand tombe is as near like a home-made tambourine as can be4 ,it has no jingles1 however4 ,another instrument is the strangest conception imaginable4 ,it consists of a large gourd shell1 from the top of which a square hole has been cut4 ,across this is placed a notched stick1 one end of which is held in the performer's left hand4 ,in the other hand is a sheep's thigh-bone1 which is worked back and forth over the notched stick1 and the resultant noise is the desired music4 ,this instrument is the zhe-gun-pi4 ,they do not seem to have many games1 so many of their religious ceremonials affording them the diversion other peoples seek in athletic sports4 ,their racing is purely religious1 as ,i have elsewhere shown1 and they get much fun out of some of their semi-religious exercises4 ,a game that they are very fond of1 and that requires considerable skill to play1 is w-la4 ,the game consists in several players1 each armed with a feathered dart1 or ma-te-va1 rushing after a small hoop made of corn husks or broom-corn well bound together--the w-la1 and throwing their darts so that they stick into it ,the hoop is about a foot in diameter and two inches thick1 the ma-te-va nearly a foot long4 ,each player's dart has a different color of feathers1 so that each can tell when he scores4 ,to see a dozen swarthy and almost nude youths darting along in the dance plaza1 or streets1 or down in the valley on the sand1 laughing1 shouting1 gesticulating1 every now and then stopping for a moment1 jabbering over the score1 then eagerly following the motion of the thrower of the w-la so as to be ready to strike the ma-te-va into it1 and then1 suddenly letting them fly1 is a picturesque and lively sight4 ,the ,hopi is quite a traveller4 ,though fond of home1 ,i have met members of the tribe in varied quarters of the ,painted ,desert ,region4 ,they get a birch bark from the ,verdi ,valley with which they make the dye for their moccasins4 ,a yellowish brown color1 called pavissa1 is obtained from a point near the junction of the ,little ,colorado and ,marble ,canyon4 ,here they obtain salt1 and at the bottom of the salt springs1 where the waters bubble up in pools1 this pavissa settles4 ,bahos1 or prayer sticks1 are always deposited at the time of obtaining this ochre1 as it is to be used in the painting of the face of the bahos used in most sacred ceremonies4 ,the so-called ,moki trail is evidence of the long association between the ,hopis and the ,havasupais in ,havasu 7,cataract7 ,canyon1 and ,i have often met them there trading blankets1 horses1 etc41 for buckskin and the finely woven wicker bowl-baskets--k-s--of the ,havasupais1 which are much prized by the ,hopis4 ,occasionally he reaches as far northeast as ,lee's ,ferry and even crosses into southern ,utah1 and at ,zuni to the southeast he is ever a welcome visitor4 ,the ,apaches in the ,white ,mountains tell that on occasions the ,hopis will visit them1 and when visiting the ,yumas in #aijb they informed me that long ago the ,snake ,dancing ,mokis were their friends1 and sometimes came to see them4 ,dr4 ,walter ,hough has written a most interesting paper on ,environmental ,interrelations in ,arizona1 in which are many items about the ,hopis4 ,he says they brought from their priscan home corn1 beans1 melons1 squash1 cotton1 and some garden plants1 and that they have since acquired peaches1 apricots1 and wheat1 and among other plants which they infrequently cultivate may be named onions1 chili1 sunflowers1 sorghum1 tomatoes1 potatoes1 grapes1 pumpkins1 garlic1 coxcomb1 coriander1 saffron1 tobacco1 and nectarines4 ,they are great beggars for seeds and will try any kind that may be given to them4 ,owing to their dependence upon wild grasses for food when their corn crops used to fail1--that is1 in the days before a paternal government helped them out at such times1--every ,hopi child was a trained botanist from his earliest years2 not trained from our standpoint1 but from theirs4 ,we should say much of his knowledge was unscientific1 and it goes far beyond the use of grasses and plants as food4 ,dr4 ,hough in his paper gives a number of examples of the uses to which the various seeds1 etc41 are put4 ,the botanist as well as the ethnologist will find this a most comprehensive and useful list4 ,for food forty-seven seeds1 berries1 stems1 leaves1 or roots are eaten4 ,the seeds of a species of sporobolus are ground with corn to make a kind of cake1 which the ,hopis greatly enjoy4 ,the leaves of a number are cooked and eaten as greens4 ,a large amount of folk-lore connected with plants has been collected by ,drs4 ,fewkes and ,hough4 ,from the latter's extensive list ,i quote4 ,for headache the leaves of the ,astragalus mollissimus are bruised and rubbed on the temples2 tea is made from the root of the ,gaura parviflora for snake bite2 women boil the ,townsendia arizonica into a tea and drink it to induce pregnancy2 a plant called by the ,hopi wtakpala is rubbed on the breast or legs for pain2 ,verbesina enceloides is used on boils or for skin diseases2 ,croton texlusis is taken as an emetic2 ,allionia linearis is boiled to make an infusion for wounds2 the mistletoe that grows on the juniper 7,phoradendron juniperinum7 makes a beverage which both ,hopi and ,navaho say is like coffee1 and a species that grows on the cottonwood1 called lo mapi1 is used as medicine2 the leaves of ,gilia longiflora are boiled and drank for stomach ache2 the leaves of the ,gilia multiflora 7which is collected forty miles south of ,walpi at an elevation of six thousand feet71 when bruised and rubbed on ant bites is said to be a specific2 ,oreocarya suffruticosa is pounded up and used for pains in the body2 ,carduus rothrockii is boiled and drank as tea for colds which give rise to a prickling sensation in the throat2 the leaves of ,coleosanthus wrightii are bruised and rubbed on the temples for headache1 as also is the ,artemisia canadensis2 and so on throughout a list as long again as this4 ,in connection with this list ,dr4 ,hough calls attention to the workings of the ,hopi mind in a manner which justifies an extensive quotation3-- ,the word 'medicine' as applied by the ,hopi and other tribes is very comprehensive1 including charms to influence gods1 men1 and animals1 or to cure a stomach ache4 ,as stated1 from experiments with the plants some have been discovered which are uniform in action and which would have place in a standard pharmacopia4 ,thus there are heating plasters1 powders for dressing wounds1 emetics1 diuretics1 purges1 sudorific infusions1 etc4 ,other plants are of doubtful value1 and in their use other animistic ideas may enter1 though some of them1 such as those infused for colds1 headache1 rheumatism1 fever1 etc41 may have therapeutic properties4 ,the obligation of the civilized to the uncivilized for healing plants is very great4 ,another class is clearly out of the domain of empirical medicine4 ,tea made from the thistle is a remedy for prickling pains in the larynx1 milkweed will induce a flow of milk1 and there are other examples of inferential medicine4 ,perhaps another class is shown by the employment of the plant named for the bat1 in order to induce sleep in the daytime4 ,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 plants4 ,a beautiful scarlet gilia 7,gilia aggregata ,spreng7 grows on the talus of the giant mesa on which ancient ,awatobi stood4 ,this is the only locality where the plant has been collected in this region1 but it grows in profusion on the ,white ,mountains1 one hundred and twenty-five miles southeast4 ,the herdsman of our party was asked the name and use of the plant4 ,he replied3 ',it is the pala katchi1 or red male flower1 and it is very good for catching antelope4 ,before going out to kill antelope1 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 chase4' ',why is that8' was asked4 ',because1' he replied1 'the antelope is very fond of this plant and eats it greedily when he can find it4' 7,animistic idea47 ,another creeping plant 7,solanum triflorum ,nutt471 which bears numerous green fruit about the size of a cherry1 filled with small seeds1 is called cavayo ngahu1 or watermelon medicine4 ,the plant may be likened to a miniature watermelon vine4 ,it was explained that if one took the fruit and planted it in the same hill with the watermelon seeds1 would there be many watermelons1--that is1 the watermelon would be influenced to become as prolific as the small plant4 ,every one is familiar with the clematis bearing fluffy bunches of seeds having long1 hair-like appendages4 ,an ,indian lecturing on a collected specimen of the clematis said3 ',this is very good to make the hair grow4 ,you make a tea of it and rub it on the head1 and pretty quick your hair will hang down to your hips1' indicating by a gesture the extraordinary length4 ,for the same reason the fallugia is a good hair tonic4 ,the ,hopi uses a weapon for catching rabbits which1 for want of a better name1 white men call a boomerang4 ,it possesses none of the strange properties of the ,australian weapon1 yet in the hands of a skilled ,hopi it is wonderfully effective4 ,i have seen fifty ,oraibis on horseback1 and numbers of men and boys on foot1 each armed with one of these weapons1 on their rabbit drive4 ,they determine on a certain area and then beat it thoroughly for rabbits1 and woe be to the unhappy cottontail or even lightning-legged jack-rabbit if a ,hopi throws his boomerang4 ,like the wind it speeds true to its aim and seldom fails to kill or seriously wound4 ,though most of the men have guns and many of the youths revolvers1 the bow and arrow as a weapon is not entirely discarded4 ,all the young boys1 even little tots that can scarcely walk1 use the bow and arrow with dexterity4 ,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 ground4 ,old men who are too poor to own modern weapons are often seen sitting like the proverbial and oft-pictured fox1 stealthily watching for a ground squirrel1 prairie-dog1 or rat to come out of his hole1 when the speedy and certain arrow is let fly to his undoing4 ,except for a little wild meat of this kind1 secured seldom1 or a sheep1 which is too valuable for its wool to kill on any except very special and rare occasions1 the ,hopis are practically vegetarians4 ,they are not above taking what the gods send them1 however1 in the shape of a dead horse4 ,a few years ago ,mr4 ,d4 ,m4 ,riordan1 formerly of ,flagstaff1 conducted a party of friends over a large section of the region presented in these pages1 and when near ,oraibi a beautiful mare of one of the teams suddenly bloated and speedily died4 ,in less than an hour after they were told they might take the flesh2 the ,hopis had skinned it1 cut up the carcass1 and removed every shred of it4 ,i afterwards saw the flesh cut into strips1 hung outside the houses of the fortunate possessors to dry1 and ,i doubt not that horse meat made many a happy meal for them during the months that followed4 ,illustration3 ,,hopi ,,children1 ,,at ,,oraibi1 ,,waiting ,,for ,a ,,scramble ,,of ,,candy4 ,when a ,hopi feels rich he may buy a sheep or a goat from a ,navaho1 or even kill a burro in order to vary his dietary4 ,corn is his staple food4 ,it is cooked in a variety of ways1 but the three principal methods are piki1 pikami1 and p-v-l4 ,piki is a thin1 wafer-like bread1 cooked as ,i have before described4 ,on one occasion1 at ,oraibi1 an old friend1 ,na-wi-so-ma1 was making piki for the ,snake ,dancers4 ,when ,i took my friends to see her1 they all ate of the bread and asked her all manner of questions about it4 ,na-wi-so-ma was very kind and obliging4 ,one of my party wished to make moving photographs of the operation of making piki1 so she cheerfully moved her t-ma 7cooking stone7 outside4 ,she insisted upon placing it1 however1 so that her back was to the blazing sun1 which rendered it impossible to make the photographs4 ,it was in vain that ,i explained to her why she must face the sun1 and1 at last1 in desperation1 ,i seized the heavy t-ma and carried it where ,i desired it to be4 ,in my haste in putting it down--rather1 dropping it--it snapped in two1 and ,i had to repair the damage to her stone and feelings with a piece of silver ere we could proceed4 ,pikami is made as follows3 ,a certain amount of corn-meal is mixed with a small amount of sugar1 and coloring matter made from squash flowers4 ,this mixture is then placed in an earthenware vessel1 or olla1 and a cover tightly sealed on the vessel with mud4 ,it is now ready to go into the oven4 ,the pikami oven is generally out of doors4 ,sometimes it is a mere hole in the ground1 without a covering1 but the better style is where the hole is located in the angle of two walls and partially covered4 ,a broken olla is made to serve as a chimney4 ,to prepare the oven1 sticks of wood are placed inside it and set on fire4 ,when these are reduced to flaming coals and the oven is red hot1 the coals are withdrawn1 and the olla containing the corn-meal mixture is lowered into the hole4 ,this is then covered with a stone slab1 sealed with mud1 and allowed to remain closed for several hours4 ,when the oven is unsealed and the olla withdrawn1 the corn-meal is thoroughly cooked--now pikami--and the dish is both nutritious and delicious4 ,p-v-l is a corn-meal preparation that corresponds somewhat to the ,new ,england doughnut4 ,on one occasion1 just before the ,snake ,dance at ,mashonganavi1 ,i found ,ma-sa-wi-ni-ma1 ,kuchyeampsi's mother1 busy preparing the dish4 ,when ,i induced her to come into the sunshine to be photographed1 stirring the meal1 just eight other kodak and camera fiends insisted upon shooting her at the same time4 ,she was very complacent about it1 especially when ,i collected ten cents a head for her1 and handed her ninety cents for her five minutes' pose4 ,her method was as follows3 ,into a cha-ka-ta 7bowl7 she placed corn-meal and a little coloring matter4 ,then adding sugar and water1 she stirred it with a stick1 as shown in the photograph4 ,it was made to a thick dough4 ,in the meantime a pan of water1 into which mutton fat had been placed1 was on the fire1 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 cooked4 ,the result is a not unpleasant food1 of which the ,hopis are very fond4 ,one of the common dishes1 when a sheep has been killed1 is the ne-euck-que-vi1 a stew composed of corn1 mutton1 and chili4 ,so far the ,hopis have not been a success as traders4 ,it is a slow and long journey from aboriginal life to civilization4 ,one of the young men who had been to school1 a bright youth of some twenty-three years1--,kuy-an-im-ti-wa1--was fired with a desire to trade with his people on his own account4 ,permission was given him by the agent to start a store4 ,a small building was speedily erected at the foot of the ,mashonganavi mesa and a stock of goods purchased4 ,for a while things went well4 ,then ,kuyanimtiwa had to go away on business1 and an elderly uncle 7,i think it was7 took charge of the store in his absence4 ,when the embryo trader returned he found his shelves nearly empty1 and a lot of trash accumulated under his counter1 which the old man had taken in trade4 ,the credits of many ,hopis had been extended and enlarged without proper consulting of ,bradstreet's or ,dun's1 and blank ruin stared poor ,kuyanimtiwa in the face4 ,i purchased about eighty dollars' worth of baskets and truck from him1 for which1 however1 ,i was compelled to give him my check4 ,for long weeks1 indeed months1 the check did not come in1 until ,i feared the poor fellow had lost it4 ,when ,i inquired ,i found it was in the hands of the agent1 being held as security until some disposal was made of a suit between the old man and ,kuyanimtiwa4 ,it ultimately reached the bank1 so ,i assume the trouble was ended1 but it will be some time1 if what he said has lasting force1 before the young ,hopi will open store again with an untrained assistant4 ,in an earlier chapter ,i have shown that the women build and own the houses4 ,in return the men knit the stockings and weave the women's dresses and sashes4 ,with looms very similar to those described in the chapter on ,navaho ,blanketry1 they make the dresses we have seen the women wearing4 ,in the days before the ,spaniards introduced sheep the ,hopis grew cotton quite extensively1 dyed it with the simple but beautiful and permanent dyes1 and wove it into garments4 ,the blue of the dresses was originally obtained--and is yet by some--from the seeds of the sunflower4 ,in several cases ,i have found blind men engaged in knitting stockings4 ,with needles of wood1 long and slender1 their fingers busily moved as those of the old housewives used to do in my boyhood's days4 ,one was an old man1 ,tu-ki-i-ma4 ,he was si-bo-si 7blind71 and expressed his thankfulness for the occupation4 ,another poor old man1 stone blind1 was winding yarn into a ball4 ,he was squatted upon the ground1 with the yarn around his feet and knees4 ,it was a pathetic sight to see the old and forlorn creature anxious to make himself useful1 even though blind and aged4 ,there are a score of other interesting matters ,i should enjoy referring to did space permit1 but these must be left for some future time4 ,that they are picturesque and interesting1 and in some of their ceremonies fascinating1 there is no question4 ,they are religious 7in their way71 domestic1 honest1 faithful1 industrious1 and chaste4 ,but there is no denying that many of them are dirty1--really1 indescribably filthy4 ,one of my old drivers1 ,franklin ,french1 used to say with a turn up of his nose3 ,i'd rather associate with a good skunk who was up in the skunk business than get to leeward of a ,moki town4 ,their sanitary accommodations are nil1 and their habits accord with their accommodations4 ,were it not for the fierce rays of the sun and the strong winds that purify their elevated mesa-tops1 the accumulated evils would soon render habitation impossible4 ,water being so scarce1 they are not habitually cleanly in person1 as are some of the other peoples4 ,hence the contempt with which many of the ,navahoes regard them4 ,of course there are exceptions1 where both houses and individuals are as neat and clean as can be4 ,among ,hopis as well as among whites1 it is not possible to generalize too widely4 ,,chapter ,,vi ,,the ,,religious ,,life ,,of ,,the ,,hopi ,the ,hopi is essentially religious4 ,as a ritualist he has no superior on the face of the earth4 ,from the ceremonial standpoint the ,hopi people are the most religious nation known4 ,from four to sixteen days of every month are employed by one society or another in the performance of secret religious rites1 or in public ceremonies1 which1 for want of a better name1 the whites call dances4 ,so complex1 indeed1 is the ,hopi's religious life that we have no complete calendar as yet of all the ceremonies that he feels called upon to observe4 ,every act of his life from the cradle to the grave has a religious side4 ,fear and the need for propitiation are the motive powers of his religious life1 and these1 combined with his stanch conservatism1 render him a wonderfully fertile subject for study as to the workings of the child mind of the human race4 ,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 based1 and then1 in brief1 describe two or three of the most important of his religious ceremonials4 ,i can do better than attempt a difficult matter1 and one that requires years of study1 viz41 to account for the religious concepts of the ,indian4 ,i can urge the reader to obtain ,major ,j4 ,w4 ,powell's ,lessons of ,folk-lore1 which appeared in the ,american ,anthropologist for ,january-,march1 #aijj4 ,in it he has written a most fascinating account of the thought movements of the ,amerind2 and ,dr4 ,j4 ,walter ,fewkes1 in his ,interpretation of ,katchina ,worship1 has given a clearer idea of ,hopi religious belief than has ever before been penned4 ,illustration3 ,,group ,,of ,,hopi ,,maidens ,,at ,,shungopavi4 ,the ,hopis themselves are not aware of the why and wherefore of all they do4 ,for centuries they have followed the ways of the old1 until they are ultra conservatives1 especially in matters pertaining to religion4 ,i have already referred to and described the kivas or underground ceremonial chambers1 where many of their rites are performed4 ,six objects closely connected with their worship should be thoroughly understood1 as such knowledge will simplify a thousand and one things that will otherwise appear mysterious to one who visits the ,hopis for the first time4 ,these objects are the baho 7prayer stick or plume71 the puhtabi 7road marker71 the tiponi1 the natchi1 the shrine1 and the katchina4 ,the baho is inseparably connected with all religious ceremonies and prayers4 ,without it prayers would be inefficacious4 ,generally1 before every ceremony is performed1 a certain time is given to the making of bahos4 ,one form of baho is made of two sticks1 painted green with black points1 one male and the other female1 tied together with a string made of native cotton1 and cut to a prescribed length4 ,a small corn husk1 shaped like a funnel and holding a little prayer meal and honey1 is attached to the sticks at their place of union4 ,tied to this husk is a short1 four-stranded cotton string1 on the end of which are two small feathers4 ,a turkey wing-feather and a sprig of two certain herbs are tied so as to protrude above the butt ends of the sticks1 and the baho is complete4 ,other bahos are made of flat pieces of board1 anywhere from a foot to three feet in length1 and two inches or more wide1 to which feathers and herbs are attached4 ,on the face of these figures of katchinas1 animals1 reptiles1 and natural objects1 such as rain-clouds1 descending rain1 corn1 etc41 are painted1 every object having a distinct and symbolic meaning4 ,in other cases the bahos are carved into the zigzag shape of the lightning4 ,the ,soyal bahos are many and various4 ,some are long1 thin sticks1 with cotton strings and feathers attached near the ends2 others are thicker1 with many feathers tied to the centre2 some are bent or crook-shaped1 while still others are long willow switches to which eagle1 hawk1 turkey1 flicker1 and other feathers are tied4 ,they are made with great care and solemnity and prayed over and consecrated before being used4 ,they are prayer bearers1 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 thereto4 ,the puhtabi 7or road marker7 is a long piece of native cotton string1 to which a feather or feathers are attached1 and it is placed on the trails to mark the beginning of the road 7hence its name7 to the shrines which are to be visited during the ceremonies4 ,the tiponi is to the ,hopi what the cross is to the devout ,catholic4 ,no altar is complete without it4 ,altars are often set up with a substitute for a tiponi1 but all recognize its insufficiency4 ,tiponis vary1 that of the ,antelope ,society being a bunch of long feathers 7see the photograph in the chapter on the ,snake ,dance71 while that of the ,soyal ceremony is of a quartz crystal inserted into a cylindrical-shaped vessel of cottonwood root4 ,in the ,lelentu and ,lalakonti ceremonies part of the rites consist in an unwrapping of the tiponis4 ,in both of them either kernels of corn or other seeds formed essential parts4 ,dr4 ,fewkes says3 ,from chiefs of other societies it has been learned that their tiponis likewise contained corn1 either in grains or on the ear4 ,although from this information one is not justified in concluding that all tiponis contain corn1 it is probably true with one or two exceptions4 ,the tiponi is called the mother1 and an ear of corn given to a novice has the same name4 ,there is nothing more precious to an agricultural people than seed1 and we may well imagine that during the early ,hopi migrations the danger of losing it may have led to every precaution for its safety4 ,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 heritage4 ,in this manner it became a mere symbol1 and as such it persists to-day4 ,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 fact1 called the natchi4 ,this ,i have later described on the ,snake and ,antelope kivas4 ,at the ,soyal ceremony on the ,kwan 7,agave7 kiva1 the natchi consisted of a bent stick1 to which were fastened six feathers1 representing the ,hopi six world-quarters4 ,for the north1 a yellow feather of the flycatcher or warbler2 for the west1 a blue feather of the bluebird2 for the south1 a red feather of the parrot2 for the east1 a black-and-white feather of the magpie2 for the northeast 7above71 a black feather of the hepatic tanager2 and for the southwest 7below71 a feather from an unknown source and called toposhkwa1 representing different colors4 ,the natchis of two of the kivas in the ,new ,fire ceremony held in ,walpi in #ahih were sticks1 about a foot long1 to the ends of which bundles of hawk feathers were attached4 ,at another kiva it was an agave stalk1 at one end of which were attached several crane feathers and a circlet of corn husks4 ,a natchi used later by another society consisted of a cap-shaped object of basketry1 to which were attached two small whitened gourds in imitation of horns4 ,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 used2 and1 indeed1 the things themselves are now known to be symbols1 to some of which ,mr4 ,voth has learned the key4 ,for instance1 on the natchi of the ,snake and ,antelope ,societies1 the skins of the piwani--which is supposed to be the weasel--are attached4 ,the ,hopis say of the animal to whom the skin belongs that when chased into a hole1 he works his way through the ground so quickly that he escapes and gets out at some other place4 ,now see the ceremonial significance of the use of this weasel's skin on the ,snake natchi4 ,they are supposed to affect the clouds and compel them to come out1 so that rain will come quickly4 ,near all the villages1 or on the terraces below1 a number of shrines may be found where certain of the ,powers are worshipped4 ,in the account of the ,snake ,dance ,i speak of the shrine of the ,spider ,woman1 and show the photograph made when ,i followed ,tubangointiwa 7the ,antelope chief71 and watched him deposit bahos and offer prayers to her4 ,the number of shrines is large4 ,i have seen many1 but there is not space here to describe them4 ,it is an interesting occupation1 during the ceremonies1 to follow the priests1 after they have deposited the puhtabi and begun to sprinkle the sacred meal1 to the shrines4 ,if the observer can then have explained to him the deity to whom the shrine is dedicated1 and his or her place in the ,hopi pantheon1 his knowledge of ,hopi worship will be considerably increased4 ,of katchinas much might be written4 ,they are ancient ancestral representatives of certain ,hopi clans who1 as spirits of the dead1 are endowed with powers to aid the living members of the clan in material ways4 ,the clans1 therefore1 pray to them that these material blessings may be given4 ,it is an almost universal idea of primitive man1 says ,fewkes1 that prayers should be addressed to personations of the beings worshipped4 ,in the carrying out of this conception men personate the katchinas1 wearing masks and dressing in the costumes characteristic of these beings4 ,these personations represent to the ,hopi mind their idea of the appearance of these katchinas or clan ancients4 ,the spirit beings represented in these personations appear at certain times in the pueblo1 dancing before spectators1 receiving prayer for needed blessings1 as rain and good crops4 ,the katchinas are supposed to come to the earth from the underworld in ,february and remain until ,july1 when they say farewell4 ,hence there are two specific times which dramatically celebrate the arrival and departure of the katchinas4 ,the former of these times is called by the ,hopi ,powam1 and the latter ,niman4 ,at these festivals1 or merry dances1 certain members of the participating clans wear masks representing the katchinas1 hence katchina masks are often to be found in ,hopi houses when one is privileged to see the treasures stored away4 ,in order to instruct the children in the many katchinas of the ,hopi pantheon1 tihs1 or dolls1 are made in imitation of the ancestral supernal beings1 and these quaint and curious toys are eagerly sought after by those interested in ,indian life and thought4 ,dr4 ,fewkes has in his private collection over two hundred and fifty different katchina tihs1 and in the ,field ,columbian ,museum there is an even larger collection4 ,of the altars1 screens1 fetishes1 cloud-blowers1 ceremonial pipes1 bull-roarers1 etc41 ,i have not space here to write4 ,suffice it to say they have a large place in the ,hopi's ritual and all should be carefully studied4 ,when ,i first began to visit the ,hopis my camps were generally at the foot of the trail1 as near to water as possible4 ,every morning at a very early hour ,i was awakened by a loud ringing of cowbells1 and at first ,i thought it must be that the ,hopis had a herd of cows and they were driving them out to pasture4 ,they were evidently going at a good speed1 for the bells clanged and clattered and jangled as if being fiercely shaken4 ,but when ,i looked for the cows they were never to be seen4 ,then1 too1 as on succeeding mornings ,i listened ,i found the animals must be driven very hastily1 for the sound moved with great rapidity towards1 past1 away from me4 ,one morning ,i determined to get up and watch as soon as ,i heard the noise approaching4 ,it was just as the earliest premonitions of dawn were being given that ,i was awakened1 and1 hurriedly jumping up1 stood on my blankets and watched4 ,soon one1 two1 four1 and more figures darted by in the dim light1 each carrying a jangling cowbell1 and to my amazement ,i found they were not cows1 but ,hopi young men1 naked except for a strap or girdle around the loins1 from which hung the bell1 resting upon the haunch4 ,they were out for their morning run1 and it was not merely a physical exercise1 but had a distinct religious meaning to them4 ,as ,i have elsewhere written3-- ,the ,hopi has lived for many centuries among the harsh conditions of the desert land4 ,everything is wrested from nature4 ,nothing is given freely1 as in such a land as southern ,california for instance4 ,water is scarce and has to be caught in the valley and carried with heavy labor to the mesa summit4 ,the soil is sandy and not very productive unless every particle of seed corn is watered by irrigation4 ,firewood is far away and must be cut and brought to their mesa homes with labor4 ,wild grass seeds must be sought where grass abounds1 perhaps scores of miles away1 and carried home4 ,pinion nuts can only be gathered in the pinion forests afar off1 and to gain mescal the pits must be dug and the fibres cooked deep down in the mysterious recesses of the ,grand ,canyon4 ,the deer and antelope are swift1 and can only be caught for food by those who are stout of limb1 powerful of lung1 and crafty of mind4 ,hence in the very necessities of their lives they have found the use for physical development4 ,and this imperative physical need soon graduated into a spiritual one4 ,and the steps or processes of reasoning by which the chief motive is transferred from the physical to the spiritual are readily traceable4 ,of course1 they are a 'chosen people4' ',those ,above' have given especial favors to them4 ,they must be a credit to those ,powers who have thus favored them4 ,this implies a steady cultivation of their muscular powers4 ,not to be strong is to be a bad ,hopi1 and to be a bad ,hopi is to court the disfavor of the gods4 ,hence the shamans or priests urge the religious necessity of being swift and strong4 ,illustration3 ,,hopi ,,woman ,,weaving ,,basket1 ,,her ,,husband ,,knitting ,,stockings4 ,illustration3 ,,hopi ,,woman ,,preparing ,,corn ,,meal ,,for ,,making ,,doughnuts4 ,nor is this all4 ,in days gone by they were surrounded by predatory foes4 ,physical endurance was an essential condition of national preservation4 ,without it they would long ago have been starved or hunted out of existence4 ,the gods called upon them to preserve their national life1 to live by cultivation of endurance1 hence the imposition of physical tasks as a religious exercise4 ,and these morning runs of the young men were of ten1 twenty1 and even more miles1 taken without any other food than a few grains of parched corn4 ,it is no uncommon thing for an ,oraibi or ,mashonganavi to run from his home to ,moenkopi1 a distance of forty miles1 over the hot blazing sands of a real ,american ,sahara1 there hoe his corn-field1 and return to his home1 within twenty-four hours4 ,the accompanying photograph of an old man who had made this eighty-mile run was made the morning after his return1 and he showed not the slightest trace of fatigue4 ,for a dollar ,i have several times engaged a young man to take a message from ,oraibi to ,keam's ,canyon1 a distance of seventy-two miles1 and he has run on foot the whole distance1 delivered his message1 and brought me an answer within thirty-six hours4 ,one ,oraibi1 ,ku-wa-wen-ti-wa1 ran from ,oraibi to ,moenkopi1 thence to ,walpi1 and back to ,oraibi1 a distance of over ninety miles1 in one day4 ,when ,i was a lad ,i got the impression somehow that ,indians made fire by rubbing two sticks together4 ,once or twice ,i tried it4 ,i got two sticks1 perfectly dry1 and rubbed and rubbed and rubbed4 ,but the more ,i rubbed1 the cooler the sticks seemed to get4 ,i got hot1 but that had no effect on the sticks4 ,later in life1 when ,i began to make my journeys of exploration in the wilds of ,nevada1 ,california1 ,arizona1 and ,new ,mexico1 and ,i sometimes needed a fire1 and didn't have a single match left1 ,i tried it again2 this time not as an experiment1 but as a serious proposition4 ,my rubbing of the two sticks1 however1 never availed me a particle4 ,i might as well have saved my strength for sawing wood4 ,yet the ,indians do get fire by the rubbing of two sticks together1 and the occasion of their doing it is one of the greatest and most wonderful of the religious ceremonies of the ,hopis4 ,dr4 ,fewkes has written for the scientific world a full account of it1 and from that account ,i condense the following4 ,few white men have ever seen the ceremony1 and did they do so and tell the whole of what they saw they would not be believed4 ,four societies of priests conduct the elaborate rite at ,walpi4 ,it is not held at ,sichumavi or ,hano1 but is conducted at ,oraibi and the three villages of the middle mesa4 ,the public dances are conducted mainly by two of the societies1 whose actions are of a phallic nature4 ,these two act as chorus in the kiva when the fire is made1 but the sacred flame is kindled by the latter two societies4444 ,for several days before the ceremony began1 large quantities of wood were piled near the kiva hatches1 and after the rites began1 this fuel was carried down into the rooms and continually fed to the flames of the new fire by an old man1 who never left his task4 ,the flames of the new fire were regarded with reverence2 no one was allowed to light a cigarette from it or otherwise profane it4 ,on the first day the chiefs assembled for their ceremonial smoke1 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 puhtabi1 or long strings1 elsewhere described1 sprinkling a little meal and casting a pinch toward the place of sunrise4 ,at the same time he said a prayer3 ,our ,sun1 send us rain4 ,just as the sun appeared he cried the announcement1 of which ,dr4 ,fewkes gives the free translation3-- ,all people awake1 open your eyes1 arise6 ,become ,talahoya 7,child of ,light71 vigorous1 active1 sprightly4 ,hasten1 ,clouds1 from the four world quarters4 ,come1 ,snow1 in plenty1 that water may be abundant when summer comes4 ,come1 ,ice1 and cover the fields1 that after planting they may yield abundantly4 ,let all hearts be glad4 ,the ,wwtchimt will assemble in four days4 ,they will encircle the villages1 dancing and singing their lays4 ,let the women be ready to pour water upon them1 ,that moisture may come in abundance and all shall rejoice4 ,four days later1 with elaborate preparation and carefully observed ritual the new fire was made4 ,about a hundred participants were present4 ,when all were ready the fire-board was held in position by two kneeling men1 while two others manipulated the fire drill4 ,the singing chief then gave the signal and two societies started a song1 each with different words and yet in unison1 accompanied by clanging of bells and rattling of tortoise shells and deer hoofs4 ,the holes of the fire-board and stones were sprinkled with corn pollen4 ,the spindle or fire drill was held vertically between the palms1 and in rotating it the top was pressed downward4 ,smoke was produced in twenty seconds and a spark of fire in about a minute4 ,the spark smudged cedar-bark1 which was put in place to catch it1 and then the driller blew it into a flame4 ,this flame was then carried to a pile of greasewood placed in the fireplace1 and as the wood blazed to the ceiling the song ceased4 ,prayer was then offered by one of the chief priests of one of the societies and ceremonial offerings sprinkled into the fire4 ,this priest was followed by one from each of the other societies and by individual worshippers4 ,they then1 in procession1 paid a ceremonial visit to the shrine of the ,goddess of ,germs1 which is among the rocks at the southwestern point of the mesa4 ,it is made of flat stones set on edge1 opened above and on one side1 and consists of a fetish of petrified wood4 ,then followed a complex series of ceremonies that merely to outline would require several pages4 ,some of them are public dances1 others dramatic representations in a crude fashion of what the legends of the ,hopis say are certain events which transpired in the underworld1 and a most important one is the disposal of the sacred embers of the new fire4 ,there are few ceremonies in the world that equal in solemnity and interest1 and that are more charming1 than those performed by the parents and other relatives when a ,hopi baby comes into the world4 ,there are religion1 affection1 sentiment1 and poetry embraced in what we--the superior people--would undoubtedly term the superstitious rites of these simple-hearted people4 ,one reason for the fervor of this rite is the genuine welcome every ,hopi mother and father accord to their baby when it is born4 ,it is good form among them to be proud of the birth of their children4 ,no married woman is happy unless she has a quiver full of children1 and one of her constant prayers before her marriage is that she may be thus blessed4 ,so when the child comes there is great rejoicing4 ,it is immediately rubbed all over with ashes to keep the hair from growing on the body2 or that1 at least1 is the reason the ,hopi mother gives for allowing her little one to be scrubbed all over with the ashes4 ,then it is wrapped up in a cotton blanket of the mother's own weaving1 for ,hopi women1 and men also1 are great experts in growing1 spinning1 and weaving cotton4 ,now it is ready for the cradle4 ,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 wide4 ,there is also fixed at the upper end two or three twigs arranged in a kind of bow1 so that a piece of cloth thrown over them forms an awning to protect the face of the child from the sun4 ,when this bow is not in use it can be slipped over to the back of the cradle4 ,strapped in this queer cradle1 the baby is either stretched out upon the ground to go to sleep1 covered over with a blanket1 or reared up against the wall4 ,but if your eyes were keen you would see by its side a beautiful white ear of corn4 ,and if you saw it and knew the ,hopi mother's ways and her thoughts1 you would find that the reason for putting the corn there was this3 she believes that the corn represents one of her most powerful gods on the earth1 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 baby4 ,so1 you see1 it is mother love1 combined with a singular superstition1 that makes the ,hopi mother place the ear of corn by the side of her sleeping child4 ,when the baby is twenty days old it is--shall ,i say8--baptized4 ,you can hardly call it this1 but1 anyhow1 it answers the same thing as baptism does with us4 ,about sunset the child's godmother arrives4 ,she is generally the grandmother or aunt on the father's side4 ,just as the first streaks of light begin to come in the early morning the ceremony begins4 ,after washing the mother's head and legs and feet1 the baby's turn comes4 ,the house is full of relatives and friends to watch and bring good fortune to the little one4 ,a bowl of suds is made by beating the soapweed until the water is covered with beautiful lather4 ,then the godmother takes an ear of corn1 dips it into the suds1 and touches the baby's head with it4 ,this she does four times4 ,then she washes the baby's head very carefully and thoroughly in the suds4 ,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 times1 just as the godmother did4 ,now the baby is washed all over1 and then--strange to say--the godmother fills her mouth full of warm water1 and1 balancing the baby on one hand1 she squirts the water from her mouth all over the little one4 ,to dry it1 she holds it before the fire1 and when it is quite dry she rubs it with white corn-meal1 wraps it in a blanket1 and passes it over to the mother1 who is seated near to the fire4 ,just before her are two baskets full of corn-meal1 one coarsely and one finely ground4 ,taking an old blanket1 the godmother spreads it over the mother's lap1 the baby is placed on it1 then she takes a little of the fine meal and rubs it on the face1 arms1 and neck of the mother1 and also upon the face of the child4 ,then with the ear of corn in her hand1 and slowly and regularly moving it up and down1 she prays first over the mother1 then over the baby4 ,i have heard several of these prayers4 ,here is one of them3 ,ho-ko-na 7butterfly71 ,i ask for you that you live to be old1 that you may never be sick1 that you may have good corn and all good things4 ,and now ,i name you ,ho-ko-na 7or whatever the name is to be74 ,then every woman and girl of the father's relatives does just the same and prays the same kind of prayer2 but singular to us is the fact that each one gives the child any name she prefers4 ,as each one finishes her prayer1 she gives her ear of corn and some sacred meal she has brought with her to the mother1 who invariably responds with the ,hopi ,thank you6--,es-kwa-li4 ,nobody knows at the time which name the baby will have1 as he or she grows up4 ,that is left to chance to determine--generally the preference of the mother4 ,now the baby is put in its cradle1 with some of the ears of corn presented to the mother placed under the lacing on the breast of the little one1 and it is ready to be dedicated to the sun4 ,after sweeping the floor1 the godmother sprinkles a line of meal about two inches wide from the cradle to the door1 and the mother does the same thing4 ,illustration3 ,,hopi ,,boomerangs4 ,in the collection of ,george ,wharton ,james4 ,illustration3 ,,hopi ,,ceremonial ,,drums4 ,in the collection of ,george ,wharton ,james4 ,out of doors the father is anxiously watching for the first direct light of the sun1 and the moment it appears above the horizon he gives the signal4 ,immediately the godmother picks up the cradle1 so that the baby's head is towards the door1 and near to the floor1 carries it over the line of sacred meal1 the mother following4 ,each has a handful of meal4 ,at the door they stand side by side4 ,the godmother removes the blanket from the baby's face1 holds the sacred meal to her mouth1 says a short prayer1 and then sprinkles the meal towards the sun1 and then the mother does the same2 and1 after ceremonially feeding the baby1 all joining in the feast1 the ceremony is at an end4 ,another most beautiful ceremony of the ,hopis is that which alternates with the ,snake ,dance1 viz41 the ,lelentu1 or ,flute ,dance4 ,i have had the pleasure of witnessing it several times1 and last year 7#aija7 was one of five white persons present4 ,to me this meant walking a weary thirteen miles over the hot sands of the ,painted ,desert1 carrying a camera weighing about fifty pounds on my back4 ,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 walk4 ,after the secret kiva ceremonies 7rites in the underground chambers of the fraternity of the ,flute7 the first public rites of the day took place at a spring near the home of ,lollomai1 the chief of the ,oraibi pueblo1 and about five miles west of the town4 ,here is one of the pitiful springs upon which the people depend for their meagre supply of water4 ,just before noon men1 women1 and girls might have been seen wending their way from the village on the mesa height1 down the steep trails1 over the sandy way trodden for centuries by their forefathers1 towards the location of the spring4 ,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 vows4 ,arrived at the spring1 an eminence just above it to the southwest was the chosen site for the preliminaries4 ,here an hour or more was spent in prayers1 sprinkling of meal before and upon the altar1 and the painting of the symbols of the clan upon the participants4 ,other priests during the whole time were on their knees or in other postures of reverence1 praying1 singing1 or chanting1 and sprinkling the sacred meal on or before the altar4 ,a large number of bahos1 or prayer sticks and plumes1 were used4 ,at this time the chief priest left the hillside and solemnly marched down to the spring4 ,it is circular in shape1 and with a rude wall built around it4 ,at the opening in the circle three small gourd vessels were placed1 two of which held sacred water from some far-away spring1 and the other was full of honey4 ,a singular thing occurred about the filling of this honey jar4 ,a nest of bees had located in the wall of the spring1 and the chief priest1 taking it for granted that this was a good sign1 had the nest dug out and the honey extracted from the comb1 for his sacred purposes4 ,after he had prayed for a while the priests and women from above marched down1 all except the flute players4 ,as they stood around the spring they sang and prayed1 while the chief priest stepped into the water1 bowing his face down over it1 and waving his tiponi in and through it4 ,soon it was a filthy1 muddy mess1 instead of a water spring1 and when it seemed mixed up enough he began to dip his face deep into it1 while the men and women around continued their singing and worship4 ,then he came forth1 and now began a most beautiful processional march around the spring1 in time to the weird playing of the priests above4 ,after three times circling around1 the group stood1 facing the west1 and at certain signals sprinkled large handfuls of sacred meal in the direction of the water4 ,this was followed by a most profuse scattering of bahos in the same manner4 ,literally hundreds of them were thus thrown1 and ,i gathered 7after the celebrants were gone7 scores of them for my collection4 ,the bahos used on this occasion were mere downy feathers to which cotton strings were attached4 ,the effect as the meal and the feathers were thrown was remarkably beautiful1 and the scene was most impressive2 none the less so for its strangeness and peculiarity4 ,these concluded the ceremonies at this spring4 ,in the meantime the chief priest had gone to his house over the hill1 and from there had started out a group of young men who were to race to the spring near the mesa--four miles away4 ,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 deer4 ,it was a glorious sight to witness them4 ,ten or a dozen athletic youths1 clad scantily1 their bronzed figures in perfect proportion1 revealing their strength and power1 their long black hair waving out behind them1 darting off like strings from a bow across the desert4 ,slowly we followed them1 and when we arrived at the other spring found they had long ago passed it1 and the victor had received his reward4 ,similar ceremonies were gone through at the near-by spring as at the one farther away1 and when they were completed the whole party formed in procession1 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 described4 ,the purport of all this it is comparatively easy to understand4 ,the ,snake ,dance is a prayer for rain1 which1 according to the ,hopi's ideas1 is stored in vast reservoirs in the heavens4 ,he also believes that there are vast water supplies under the earth1 and so1 every other year1 he petitions the powers that govern and control these subterranean reservoirs to loosen the waters and let them flow forth into the springs4 ,in one of the dances of the ,navaho they symbolize the water from above and the water from below by linking the first fingers together4 ,this gives us the ,greek fret1 and when this symbol is copied in their basketry1 we see this classic design1 purely the result of imitation1 and having as clear a meaning to the ,indian mind as the cross has to the ,christian4 ,reluctantly ,i am compelled to omit a brief account of the ,basket ,dance1 which1 however1 ,i have partially described in my book on ,indian ,basketry4 ,the ,hopis have very clear and distinct conceptions of a spirit life beyond the grave4 ,it is not the happy hunting-ground1 though1 to which the general ideas of the whites consign them4 ,theirs is a world of spirits1 with some advantages over the world of human beings1 but where life is very similar to what it was on earth4 ,there is neither punishment awarded for wrong done on earth1 nor reward for good living4 ,it is simply a continuation of previous existences4 ,when a child is born the spirit is supposed to come from the underworld through an opening in the earth's crust called ,shi-p-pu1 and when the grown man dies his spirit returns thither4 ,his body is buried in a cleft of the rocks on the mesa side1 a mile or so away from the village4 ,the body is wrapped up and placed in the rocky grave1 and then covered with loose rocks4 ,food and drink are placed on the grave1 so that when the spirit ascends from the body and begins its long journey to ,shi-p-pu and thence to the underworld1 it may have food wherewith to gain strength4 ,the curious visitor will also notice the baho which is thrust between the rocks until it touches the body4 ,another baho touching this upright one is placed on the grave pointing toward the southwest4 ,these bahos are especially prepared by the shaman1 or medicine man1 and are for the purpose of guiding the spirit as it leaves the body4 ,if no baho were there1 the spirit might grope in darkness1 trying to force its way down2 but1 being directed by the prayers of the shaman1 the disembodied spirit immediately realizes the guiding power of the baho1 and1 following it1 reaches the companion baho pointing to the southwest1 the direction it must travel to reach the entrance to the underworld4 ,this entrance to the underworld was long thought to be in the ,san ,francisco ,mountains near ,flagstaff4 ,but ,dr4 ,fewkes explains this to be an error4 ,the ,shi-p-pu is1 to the ,hopi1 the sun-house or place of sunset at the winter solstice4 ,as seen from ,walpi1 the entrance to the sun-house is indicated by a notch on the horizon situated between the ,san ,francisco range and the ,eldon mesa1 hence the conception that the entrance to the underworld was in that exact location4 ,illustration3 ,a ,,hopi ,,belle ,,at ,,shungopavi4 ,illustration3 ,,blind ,,hopi ,,boy1 ,,knitting ,,stockings4 ,,chapter ,,vii ,,the ,,hopi ,,snake ,,dance ,while perhaps no more important than others of the many ceremonies of the ,hopis1 the ,snake ,dance is by far the widest known and most exciting and thrilling to the spectator4 ,there have been many accounts of it written1 yet no less an authority than ,dr4 ,jesse ,walter ,fewkes of the ,smithsonian ,institution asserts that the major portion of them are not worth the paper they are written on4 ,inaccurate in outline1 faulty in detail1 they utterly fail1 in the most part1 to grasp the deep importance of the ceremony to the religious ,hopis4 ,it is commonly described as a wild1 chaotic1 yelling1 shouting1 pagan dance1 instead of the solemn dignified rite it is4 ,from various articles of my own written at different times ,i mainly extract the following account and explanations4 ,this dance alternates in each village with the ,lelentu1 or ,flute ceremony1 so that1 if the visitor goes on successive years to the same village1 he will see one year the ,snake ,dance and on the following year the ,lelentu4 ,but if he alternates his visits to the different villages he may see the ,snake ,dance every year1 and1 as the ceremonies are not all held simultaneously1 he may witness the open-air portion of the ceremony1 which is the ,snake ,dance proper1 three times on the even years and twice on the odd years4 ,for instance1 in the year #aije it will occur at ,walpi and ,mashonganavi2 and in #aijf at ,oraibi1 ,shipauluvi1 and ,shungopavi4 ,illustration3 ,,the ,,beginning ,,of ,,the ,,hopi ,,snake ,,dance1 ,,oraibi1 #aijb4 ,the ,hopis are keen observers of all celestial and terrestrial phenomena1 and1 as soon as the month of ,august draws near1 the ,snake and ,antelope fraternities meet in joint session to determine1 by the meteorological signs with which they are familiar1 the date upon which the ceremonies shall begin4 ,this decided1 the public crier is called upon to make the announcement to the whole people4 ,standing on the house-top1 in a peculiarly monotonous and yet jerky shout he announces the time when the elders have decided the rites shall commence4 ,sometimes1 as at ,walpi1 this announcement is made sixteen days before the active ceremonies begin1 the latter1 in all the villages1 lasting nine days and terminating in the popularly known open-air dance1 after which four days of feasting and frolic are indulged in1 thus making1 in all1 twenty days devoted to the observance4 ,for all practical purposes1 however1 nine days cover all the ceremonies connected with it4 ,at ,walpi1 on the first of the nine days1 the first ceremony consists of the setting up of the ,antelope altar4 ,this is an interesting spectacle to witness1 as at ,walpi the altar is more elaborate and complex than in any other village4 ,it consists1 for the greater part1 of a mosaic made of different colored sands1 in the use of which some of the ,hopis are very dexterous4 ,these sands are sprinkled on the floor4 ,first a border is made of several parallel rows or lines of different colors4 ,within this border clouds are represented1 below which four zigzag lines are made4 ,these lines figure the lightning1 which is the symbol of the ,antelope fraternity4 ,two of these zigzags are male1 and two female1 for all things1 even inanimate1 have sex among this strange people4 ,in the place of honor1 on the edge of the altar1 is placed the tiponi1 or palladium of the fraternity4 ,this consists of a bunch of feathers1 fastened at the bottom with cotton strings to a round piece of cottonwood4 ,corn stalks1 placed in earthenware jars1 are also to be seen1 and then the whole of the remaining three sides of the altar are surrounded by crooks1 to which feathers are attached1 and bahos1 or prayer sticks4 ,it was with trepidation ,i dared to take my camera into the mystic depths of the ,antelope kiva4 ,i had guessed at focus for the altar1 and when ,i placed the camera against the wall1 pointed toward the sacred place1 the ,antelope priests bid me remove it immediately4 ,i begged to have it remain so long as ,i stayed1 but was compelled to promise ,i would not place my head under the black cloth and look at the altar4 ,this ,i readily promised1 but at the first opportunity when no one was between the lens and the altar1 ,i quietly removed the cap from the lens1 marched away and sat down with one of the priests1 while the dim light performed its wonderful work on the sensitive plate4 ,a fine photograph was the result4 ,the ceremonies of the ,antelope kiva for the succeeding days consist of the making of bahos1 or prayer sticks1 ceremonial smoking1 praying1 and singing4 ,but the profound ritualistic importance attached to every act can scarcely be estimated by those who have not personally seen the ceremonies4 ,the prayer sticks are prayed over and consecrated at every step in their manufacture1 and the altar is prayed over and blessed each day4 ,every object used is consecrated with elaborate ritual1 and the great smoke is made by each one solemnly participating in the smoking of mowh 7the sacred pipe74 ,the smoke from this pipe soon fills the chamber with its pleasant fragrance 7the tobacco used being a weed native to the ,hopi region71 and it is supposed to ascend to the heavens and thus provoke the descent of the rain4 ,the songs are sung to the accompaniment of rattling by the priests1 and each day the whole of the sixteen songs are rendered4 ,during the singing of one day one of the priests strikes the floor with a blunt instrument1 and ,wiki1 the chief priest1 explained this as the sending of a mystic message to a member of the ,snake-,antelope fraternity at far-away ,acoma1 telling him that the ceremonies were now in progress and asking him to come4 ,strange to say1 eight days later1 certain ,acomas did come1 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 ,acoma1 as was briefly stated by ,espejo4 ,it is in the ,snake kiva that the snake charm liquid is made4 ,in the centre of a special altar a basket made by a ,havasupai ,indian is placed4 ,in this are dropped some shells1 charms1 and a few pieces of crushed nuts and sticks4 ,then one of the priests1 with considerable ritual1 pours into the basket from north1 west1 south1 east1 up and down 7the six cardinal points of the ,hopi71 liquid from a gourd vessel4 ,by this time all the priests are squatted around the basket1 chewing something that one of the older priests had given them4 ,this chewed substance is then placed in the liquid of the basket4 ,water from gourds on the roof is also put in4 ,then all is ready for the preparation of the charm4 ,each priest holds in his hand the snake whip 7a stick to which eagle feathers are attached71 while the ceremonial pipe-lighter1 after lighting the sacred pipe1 hands it to the chief priest1 addressing him in terms of relationship4 ,smoking it in silence1 the chief puffs the smoke into the liquid and hands it to his neighbor1 who does the like and passes it on4 ,all thus participate in solemn silence4 ,then the chief priest picks up his rattle and begins a prayer which is as fervent as one could desire4 ,shaking the rattle1 all the priests commence to sing a weird song in rapid time1 while one of them holds upright in the middle of the basket a black stick1 on the top of which is tied a feather4 ,moving their snake whips to and fro1 they sing four songs1 when one of the chiefs picks up all the objects on the altar and places them in the basket4 ,in a moment the kiva rings with the fierce yells of the ,hopi war-cry1 while the priest vigorously stirs the mixture in the basket4 ,and the rapid song is sung while the priest stirs and kneads the contents of the basket with his hands4 ,sacred meal is cast into the mixture1 while the song sinks to low tones1 and gradually dies away altogether1 though the quiet shaking of the rattles and gentle tremor of the snake whips continue for a short time4 ,then there is a most painful silence4 ,the hush is intense1 the stillness perfect4 ,it is broken by the prayer of the chief priest1 who sprinkles more sacred meal into the mixture4 ,others do the same4 ,the liquid is again stirred1 and then sprinkled to all the cardinal points1 and the same is done in the air outside1 above the kiva4 ,then the stirring priest takes some white earth1 and mixing it with the charm liquid1 makes white paint which he rubs upon the breast1 back1 cheeks1 forearms1 and legs of the chief priest4 ,all the other priests are then likewise painted4 ,illustration3 ,,the ,,chief ,,antelope ,,priest ,,depositing ,,pahos ,,at ,,the ,,shrine ,,of ,,the ,,spider ,,woman4 ,illustration3 ,,copyright #ahif ,f4 ,h4 ,,maude ,,throwing ,,the ,,snakes ,,into ,,the ,,circle ,,of ,,sacred ,,meal4 ,now there is nothing whatever in this liquid that can either charm a snake or preserve an ,indian from the deadly nature of its bite4 ,even the ,hopis know that all its virtue is communicated in the ceremonies ,i have so imperfectly and inadequately described4 ,i make this explanation lest my reader assume that there is some subtle poison used in this mixture1 which1 if given to the snakes1 stupefies them and renders them unable to do injury4 ,the singing of the sixteen songs referred to is a most solemn affair4 ,snake and ,antelope priests meet in the kiva of the latter4 ,the chief priests take their places at the head of the altar1 and the others line up on either side1 the ,snake priests to the left1 the ,antelope to the right4 ,kneeling on one knee1 the two rows of men1 with naked bodies1 solemn faces1 bowed heads1 no voice speaking above a whisper1 demand respect for their earnestness and evident sincerity4 ,to one unacquainted with their language and the meaning of the songs1 the weird spectacle of all these nude priests1 kneeling and solemnly chanting in a sonorous humming manner1 their voices occasionally rising in a grand crescendo1 speedily to diminish in a thrilling pianissimo1 produces a seriousness wonderfully akin to the spirit of worship4 ,according to the legendary lore of the ,snake clan the ,zunis1 ,hopis1 ,paiutis1 ,havasupais1 and white men all made their ascent from the lower world to the earth's surface through a portion of ,pis-is-bai-ya 7the ,grand ,canyon of the ,colorado ,river7 near where the ,little ,colorado empties into the main river4 ,as the various families emerged1 some went north and some south4 ,those that went north were driven back by fierce cold which they encountered1 and built houses for themselves at a place called ,to-ko-n-bi4 ,but1 unfortunately1 this was a desert place where but little rain fell1 and their corn could not grow4 ,in their pathetic language the ,hopis say1 ,the clouds were small and the corn weak4 ,the chief of the village had two sons and two daughters4 ,the oldest of these sons1 ,tiyo1 resolved to commit himself to the waters of the ,colorado ,river1 for they1 he was convinced1 would convey him to the underworld1 where he could learn from the gods how always to be assured of their favor4 7,this idea of the ,colorado ,river flowing to the underworld is interesting as illustrative of ,hopi reasoning4 ,they said1 and still say1 this water flows from the upperworld in the far-away mountains1 it flows on and on and never returns1 therefore it must go to the inner recesses of the underworld47 ,tiyo made for himself a kind of coffin boat from the hewed-out trunk of a cottonwood tree4 ,into this he sealed himself and was committed to the care of the raging river4 ,his rude boat dashed down the rapids1 over the falls1 into the secret bowels of the earth 7for the ,indians still believe the river disappears under the mountainous rocks71 and finally came to a stop4 ,tiyo looked out of his peepholes and saw the ,spider ,woman1 who invited him to leave his boat and enter her house4 ,the ,spider ,woman is a personage of great power in ,hopi mythology4 ,she it is who weaves the clouds in the heavens1 and makes the rain possible4 ,tiyo accepted the invitation1 entered her house1 and received from her a powder which gave him the power to become invisible at will4 ,following the instructions of the ,spider ,woman1 he descended the hatch-like entrance to ,shi-p-pu1 and soon came to the chamber of the ,snake-,antelope people4 ,here the chief received him with great cordiality1 and said3-- ,i cause the rain clouds to come and go1 ,and ,i make the ripening winds to blow2 ,i direct the going and coming of all the mountain animals4 ,before you return to the earth you will desire of me many things1 ,freely ask of me and you shall abundantly receive4 ,for a while he wandered about in the underworld1 learning this and that1 here and yonder1 and at last returned to the ,snake-,antelope and ,snake kivas4 ,here he learned all the necessary ceremonies for making the rain clouds come and go1 the ripening winds to blow1 and to order the coming and going of the animals4 ,with words of affection the chief bestowed upon him various things from both the kivas1 such as material of which the snake kilt was to be made1 with instructions as to its weaving and decoration1 sands to make the altars1 etc4 ,then he brought to ,tiyo two maidens1 both of whom knew the snake-bite charm liquid1 and instructed him that one was to be his wife and the other the wife of his brother1 to whom he must convey her in safety4 ,then1 finally1 he gave to him the tiponi1 the sacred standard1 and told him1 ,this is your mother4 ,she must ever be protected and revered4 ,in all your prayers and worship let her be at the head of your altar or your words will not reach ,those ,above4 ,tiyo now started on his return journey4 ,when he reached the home of the ,spider ,woman1 she bade him and the maidens rest while she wove a pannier-like basket1 deep and narrow1 with room to hold all three of them4 ,when the basket was finished she saw them comfortably seated1 told them not to leave the basket1 and immediately disappeared through the hatch into the lower world4 ,tiyo and the maidens waited1 until slowly a filament gently descended from the clouds1 attached itself to the basket1 and then carefully and safely drew ,tiyo and the maidens to the upperworld4 ,tiyo gave the younger maiden to his brother1 and then announced that in sixteen days he would celebrate the marriage feast4 ,then he and his betrothed retired to the ,snake-,antelope kiva1 while his brother and the other maiden retired to the ,snake kiva4 ,on the fifth day after the announcement the ,snake people from the underworld came to the upperworld1 went to the kivas1 and ate corn pollen for food4 ,then they left the kivas and disappeared4 ,but ,tiyo and the maidens knew that they had only changed their appearance1 for they were in the valley in the form of snakes and other reptiles4 ,so he commanded his people to go into the valleys and capture them1 bring them to the kivas and wash them and then dance with them4 ,four days were spent in catching them from the four world quarters2 then1 with solemn ceremony1 they were washed1 and1 while the prayers were offered1 the snakes listened to them1 so that when1 at the close of the dance1 where they danced with their human brothers1 they were taken back to the valley and released1 they were able to return to the underworld and carry to the gods there the petitions that their human brothers had uttered upon the earth4 ,this1 in the main1 is the snake legend4 ,the catching of the snakes foreshadowed in the snake legend is faithfully carried out each year by the ,snake men4 ,after earnest prayer1 each man is provided with a hoe1 a snake whip1 consisting of feathers tied to two sticks1 a sack of sacred meal 7corn-meal especially prayed and smoked over by the chief priest71 and a small buckskin bag1 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 snakes4 ,familiarity from childhood with the haunts of the snakes1 which are never molested1 enables them to go almost directly to places where they may be found4 ,as soon as a reptile is seen1 prayers are offered1 sacred meal sprinkled upon him1 the snake whip gently stroked upon him1 and then he is seized and placed in the bag4 ,in the evening the priests return and deposit their snakes in a large earthenware olla provided for the occasion4 ,i should have noted that before they go out their altar is erected4 ,this varies in the different villages1 the most complete and perfect altar being at ,walpi4 ,at ,oraibi the altar consists of the two wooden images--the little war gods--named ,p--kon-hoy-a and ,pal-un-hoy-a2 and in #ahih ,i succeeded1 with considerable difficulty1 in getting into the ,snake kiva and making a fairly good photograph of these gods4 ,illustration3 ,,line-,,up ,,of ,,snake ,,and ,,antelope ,,priests1 ,,antelope ,,dance1 ,,oraibi1 #aijb4 ,the catching of the snakes occupies four days1 one day for each of the four world quarters4 ,at near sunset of the eighth day a public dance of the ,antelope priests takes place in the plaza1 similar in many respects to the ,snake ,dance1 except that corn stalks are carried by the priests instead of snakes4 ,on the morning of the ninth day the race of the young men occurs4 ,this is an exciting scene4 ,long before sunrise the ,hopis1 and as many visitors as have climbed the mesa heights1 huddle together or sleepily sit watching a point far off in the desert4 ,it is from that region--one of the springs--the racers are to come4 ,soon they are seen in the far-away distance as tiny specks1 moving over the tawny sand1 and scarcely distinguishable4 ,one morning ,i stayed below at the spring on the western side of the mesa to watch them4 ,the whole line of the mesa-top ruled an irregular but clearly defined line against the morning sky4 ,the air was clear and pure1 sweet and cool4 ,from the ,gap to the end of the mesa upon which ,walpi stands crowds of spectators were silhouetted against the sky4 ,the background1 seen from my low angle of vision1 was a pure blue2 above1 the sky was mottled with white clouds4 ,on every projecting point which afforded a view the spectators stood1 tiny figures taken from a child's ,noah's ,ark1 chunky bodies1 with a crowning ball of wood for head4 ,but even at that distance and against the coming sunlight the brilliant colors of the dresses of the ,indians1 men and women1 were revealed4 ,every note in the gorgeous gamut of color was played in fantastic and unrestrained melody4 ,at ,walpi the spectators crowded the house-tops1 which there overlook the very edge of the mesa4 ,the point was crowded4 ,the morning light was just touching the cliffs of the west when the sound of the coming bells was heard4 ,jingle1 jingle1 jingle1 they came1 growing in sound at every step4 ,there was movement among the spectators1 each one craning his neck to see the strenuous efforts of the runners4 ,jingle1 jingle1 jingle1 louder and louder1 showing that the strides of these runners are great2 they are making rapid bites at the distance that intervenes between them and the goal4 ,now they can be individually discerned4 ,their reddish-brown bodies1 long black hair streaming behind1 sunflowers crowning some1 heaving chests1 tremendous strides1 swinging gait1 make a fascinating picture4 ,now they crowd each other on the sandy trail4 ,a spurt is being made1 and one of the rear men passes to the front and becomes the leader4 ,from the mesa heights the shouts and cheers denote that his success has been observed4 ,others crowd along4 ,the spectators become excited and cheer on their favorites4 ,now the foot of the steep portion of the trail is reached4 ,surely this precipitous ascent will abate their ardor and slacken their speed4 ,the steps are high1 and it is a rise of several hundred feet to the mesa-top4 ,the very difficulties seem to spur them on to greater effort4 ,with bounds like those of deer or chamois1 up they fly1 two steps at a time4 ,the pace and ascent are killing1 but they are trained to it1 having spent their lives running over these hot sands and climbing these trails4 ,to them a rush up the mesa heights is a part of their religious training4 ,the priests are now ready to receive them at the head of the trail4 ,the first to arrive is the winner1 and he is sprinkled with the sacred meal and water1 and then he hurries on to the ,antelope kiva1 where the chief priest gives him bahos1 sacred meal1 and an amulet of great power4 ,the other racers in the meantime have reached the summit1 and ,i could see their running figures on the narrow neck of rock which connects ,sichumavi with ,walpi4 ,they are going to deposit prayer offerings at an appointed shrine4 ,on their arrival the race is done4 ,on the arrival of the racers at the head of the trail at ,mashonganavi1 in #aija1 ,i secured a photograph showing one of the priests shooting out a singular appliance which represents the lightning4 ,but on the lower platform of the mesa another exciting scene is transpiring4 ,a group of young maidens1 with their mothers and sisters1 await the coming of young men and boys1 each of whom carries a corn stalk1 a melon1 or a sunflower4 ,as soon as the youths arrive the maidens dart after them1 and for a few minutes a good-natured but exciting and excitable scuffle goes on1 in which the girls endeavor to seize from the boys the stalks1 etc41 they carry4 ,on the noon of the ninth day the ceremony of washing the snakes takes place in the ,snake kiva4 ,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 performed4 ,indeed1 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 displayed4 ,indeed1 he believes that his profaning foot will immediately produce the most awful effects upon his body4 ,at one kiva he will swell up and burst2 at another1 a great horn will grow out from his forehead and he will die in horrible agonies4 ,the first time ,i was permitted to see this ceremony at ,walpi was while ,kopeli was alive4 ,kopeli was a ,hopi of great power and ability in a variety of ways1 who had a broad way of looking at things1 and was very friendly with the white men who came in the proper spirit to study the life of his people4 ,i had been allowed to see all the earlier of the secret kiva ceremonies1 but when the day arrived on which the snakes were to be washed in the kiva1 ,kopeli was especially concerned on my behalf4 ,he said3 ,so far ',those ,above' have not found any fault1 and you have not been harmed in the kiva2 but to-day we wash the snakes4 ,you will surely be in danger if you gaze upon the 'elder brothers4' ,placing my arm around his lithe body1 ,i gave ,kopeli an unexpected dig in the stomach4 ,then ,i said1 quite solemnly3 ,kopeli1 your stomach is a ,hopi one2 you swell up and bust easy4 ,but feel of me--and1 taking his thumb1 ,i gave myself a dig with it upon a solid pocketbook which ,i carried in my vest pocket4 ,do you feel that8 ,i asked4 ,yes1 he replied4 ,and you sabe white man's steam-engine1 ,kopeli1 down on the railroad8 ,yes6 ,i sabe4 ,well1 said ,i1 that steam-engine is made of boiler-iron1 and ,i am all same boiler-iron inside4 ,i no bust6 ,illustration3 ,,the ,,snake ,,dance ,,at ,,oraibi1 #aijb4 ,with a merry twinkle in his eye1 that showed he appreciated the joke1 he said1 ,mabbe so6 ,you no bust2 you stay6 ,and ,i stayed4 ,this washing ceremony is a purely ceremonial observance4 ,the priests have ceremonially washed themselves1 but their snake brothers are unable to do this1 hence they must have it done for them4 ,in the underground kiva1 hewn out of the solid rock--a place some sixteen feet square--squat or sit the thirty-four or five priests4 ,i was allowed to take my place right among them and to join in the singing4 ,when all was ready the chief priest reverently uttered prayer1 followed by another priest1 who1 after prayer1 started the singing4 ,three or four of the older priests were seated around a large bowl full of water brought from some sacred spring many1 many miles away4 ,this water was blessed by smoking and breathing upon it and presenting it successively to the powers of the six world points1 north1 west1 south1 east1 up and down4 ,at a given signal two men thrust their hands into the snake-containing ollas1 and drew therefrom one or two writhing1 wriggling reptiles4 ,these they handed to the priests of the sacred water4 ,all this time the singing1 accompanied by the shaking of the rattles1 continued4 ,as the snakes were dipped again and again into the water1 the force of the singing increased until it was a tornado of sound4 ,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 room4 ,simultaneously with the throwing half of the singing priests ceased their song and burst out into a blood-curdling yell1 ,ow6 ,ow6 ,ow6 ,ow6 ,ow6 ,ow6 which is the ,hopi war-cry4 ,then1 in a moment1 all was quiet1 more snakes were brought and washed1 the singing and rattling beginning at a pianissimo and gradually increasing to a quadruple forte1 when again the snakes were thrown upon the altar1 with the shrieking voices yelling ,ow6 ,ow6 in a piercing falsetto1 as before4 ,the effect was simply horrifying4 ,the dimly lighted kiva1 the solemn1 monotonous hum of the priests1 the splashing of the wriggling reptiles in the water1 the serious and earnest countenances of the participants1 the throwing of the snakes1 and the wild shrieks fairly raised one's hair1 made the heart stand still1 stopped the action of the brain1 sent cold chills down one's spinal column1 and made goose-flesh of the whole of the surface of one's body4 ,and this continued until fifty1 one hundred1 and even as many as one hundred and fifty snakes were thus washed and thrown upon the altar4 ,it was the duty of two men to keep the snakes upon the altar1 but on a small area less than four feet square it can well be imagined the task was no easy or enviable one4 ,indeed1 many of the snakes escaped and crawled over our feet and legs4 ,as soon as all the snakes were washed1 all the priests retired except those whose duty it was to guard the snakes4 ,then it was that ,i dared to risk taking off the cap from my lens1 pointing it at the almost quiescent mass of snakes1 and trust to good luck for the result4 ,on another page is the fruition of my faith1 in the first photograph ever made of the snakes of a ,hopi kiva after the ceremony of washing4 ,and now the sunset hour draws near4 ,this is to witness the close of the nine days' ceremony4 ,it is to be public1 for the ,snake ,dance itself is looked upon by all the people4 ,long before the hour the house-tops are lined with ,hopis1 ,navahoes1 ,paiutis1 cow-boys1 miners1 ,mormons1 preachers1 scientists1 and military men from ,fort ,wingate and other ,western posts4 ,here is a distinguished ,german savant1 and there a representative of the leading scientific society of ,france4 ,yonder is ,dr4 ,jesse ,walter ,fewkes1 the eminent specialist of the ,united ,states ,bureau of ,ethnology and the foremost authority of the world on the ,snake ,dance1 while elbowing him and pumping him on every occasion is the inquisitive representative of one of ,america's leading journals4 ,see yonder group of interesting maidens4 ,some of them are copper ,cleopatras indeed1 and would be accounted good-looking anywhere4 ,here is a group of laughing1 frolicking youngsters of both sexes1 half of them stark naked1 and1 except for the dirt which freely allies itself to them1 perfect little fried cupids1 as they have not inaptly been described4 ,now1 working his way through the crowd comes a ,united ,states ,congressman1 and yonder is the president of a railroad4 ,suddenly a murmur of approval goes up on every hand4 ,the chief priest of the ,antelopes has come out of the kiva1 and he is immediately followed by all the others2 and1 as soon as the line is formed1 with reverent mien and stately step1 they march to the dance plaza4 ,here has been erected a cottonwood bower called the kisi1 in the base of which ollas have been placed containing the snakes4 ,in front of this kisi is a hole covered by a plank4 ,this hole represents the entrance to the underworld1 and now the chief priest advances toward it1 sprinkles a pinch of sacred meal over it1 then vigorously stamps upon it1 and marches on4 ,the whole line do likewise4 ,four times the priests circle before the kisi1 moving always from right to left1 and stamping upon the meal-sprinkled board as they come to it4 ,this is to awaken the attention of the gods of the underworld to the fact that the dance is about to begin4 ,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 prayer1 while they await the coming of the ,snake priests4 ,at length1 with stately stride and rapid movement1 the ,snake men come1 led by their chief4 ,they go through the same ceremonies of sprinkling1 stamping1 and circling that the ,antelope priests did1 and then line up1 facing the kisi4 ,the two lines now for several minutes sing1 rattle1 sway their bodies to and fro and back and forth in a most impressive and interesting manner1 until1 at a given signal1 the ,snake priests break up their line and divide into groups of three4 ,the first group advances to the kisi4 ,the first man of the group kneels down and receives from the warrior priest1 who has entered the kisi1 a writhing1 wriggling1 and1 perhaps1 dangerous reptile4 ,without a moment's hesitation the priest breathes upon it1 puts it between his teeth1 rises1 and upon his companion's placing one arm around his shoulders1 the two begin to amble and prance along1 followed by the third member of their group1 around the prescribed circuit4 ,with a peculiar swaying of body1 a rapid and jerky lifting high of one leg1 then quickly dropping it and raising the other1 the carrier and his hugger proceed about three-fourths of the circuit1 when the carrier drops the snake from his mouth1 and passes on to take his place to again visit the kisi1 obtain another snake1 and repeat the performance4 ,but now comes in the duty of the gatherer1 the third man of the group4 ,as soon as the snake falls to the ground1 it naturally desires to escape4 ,with a pinch of sacred meal in his fingers and his snake whip in his hand1 the gatherer rapidly advances1 scatters the meal over the snake1 stoops1 and like a flash has him in his hands4 ,sometimes1 however1 a vicious rattlesnake1 resenting the rough treatment1 coils ready to strike4 ,now watch the dexterous handling by a ,hopi of a venomous creature aroused to anger4 ,with a dab of meal1 the snake whip is brought into play1 and the tickling feathers gently touch the angry reptile4 ,as soon as he feels them1 he uncoils and seeks to escape4 ,now is the time6 ,quicker than the eye can follow1 the expert gatherer seizes the escaping creature1 and that excitement is ended1 only to allow the visitor to witness a similar scene going on elsewhere with other participants4 ,in the meantime all the snake carriers have received their snakes and are perambulating around as did the first one1 so that1 until all the snakes are brought into use1 it is an endless chain1 composed of carrier1 snake1 hugger1 and gatherer4 ,now and again a snake glides away toward the group of spectators1 and there is a frantic dash to get away4 ,but the gatherers never fail to stop and capture their particular reptile4 ,as the dance continues1 the gatherers have more than their hands full1 so1 to ease themselves1 they hand over their excited and wriggling victims to the ,antelope priests1 who1 during the whole of this part of the ceremony1 remain in line1 solemnly chanting4 ,illustration3 ,,the ,,snakes ,,in ,,the ,,kiva ,,at ,,mashonganavi1 ,,after ,,the ,,ceremony ,,of ,,washing4 ,at last all the snakes have been brought from the kisi4 ,the chief priest steps forth1 describes a circle of sacred meal upon the ground1 and1 at a given signal1 all the priests1 ,snake and ,antelope alike1 rush up to it1 and throw the snakes they have in hands or mouths into the circle1 at the same time spitting upon them4 ,the whole of the ,hopi spectators1 also1 no matter where they may be1 reverently spit toward this circle where now one may see through the surrounding group of priests the writhing1 wriggling1 hissing1 rattling mass of revolting reptiles4 ,never before on earth1 except here1 was such a hideous sight witnessed4 ,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 meal1 while the asperger does the same thing from the sacred water bowl4 ,then another signal is given6 ,curious spectator1 carried away by your interest1 beware6 ,look out6 ,in a moment1 the ,snake priests dart down1 grab at the pile of intertwined snakes1 get all they can in each hand1 and then1 regardless of your dread1 thrust the snakes into the faces of all who stand in their way1 and like pursued deer dart down the steep and precipitous trails into the appointed places of the valley beneath4 ,here let us watch them from the edge of the mesa4 ,reverently depositing them1 they kneel and pray over them and then return to the mesa as hastily as they descended1 divesting themselves of their dance paraphernalia as they return4 ,now occurs one of the strangest portions of the whole ceremony4 ,the ,antelope priests have already returned1 with due decorum1 to their kiva4 ,one by one the ,snake men arrive at theirs1 sweating and breathless from their run up the steep trails4 ,when all have returned1 they step to the top of their kiva1 or1 as at ,walpi1 to the western edge of the mesa1 and there drink a large quantity of an emetic that has been especially prepared for the purpose4 ,then1 ,o ye gods6 gaze on if ye dare6 ,the whole of them may be seen bending over1 solemnly and in most dignified manner1 puking forth the horrible decoction they have just poured down4 ,this is a ceremony of internal purification corresponding to the ceremonial washing of themselves and the snakes before described4 ,this astounding spectacle ends as the priests disappear into their kiva1 where they restore their stomachs to a more normal condition by feasting on the piki1 pikami1 and other delicacies the women now bring to them in great quantities4 ,then for two days frolic and feasting are indulged in1 and the ,snake ,dance in that village at least is now over1 to be repeated two years hence4 ,what is the significance1 the real meaning of the ,snake ,dance8 ,it is not1 as is generally supposed1 an act of snake worship4 ,here ,i can do no more than give the barest suggestion as to what modern science has concluded4 ,it is mainly a prayer for rain in which acts of sun worship are introduced4 ,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 rain4 ,she is asked to weave the clouds1 for without them no rain can descend4 ,the lightning symbol of the ,antelope priests2 the shaking of their rattles1 which sounds like the falling rain2 the use of the whizzer to produce the sounds of the coming storm1--these and other similar things show the intimate association of the dance with rain and its making4 ,allied to rain are the fructifying processes of the earth2 and as corn is their chief article of food1 and its germination1 growth1 and maturity depend upon the rainfall1 the use of corn-meal and prayers for the growth of corn have come to have an important place in the ceremony4 ,the use of the snakes is for a double purpose4 ,in celebrating this ceremony it is the desire of the ,snake clan to reproduce the original conditions of its performance as near as possible1 in order to gain all the efficacy they desire for their petitions4 ,in the original performance the prayers of the ,snake ,mother were the potent ones4 ,hence the snakes must now be introduced to make potent prayers4 ,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 uttered4 ,in considering the ceremony of the public dance certain questions naturally arise4 ,are the ,hopis ever bitten by the venomous snakes1 and1 if so1 what are the consequences8 ,and what is the secret of their power in handling these dangerous reptiles with such startling freedom8 ,illustration3 ,,after ,,taking ,,the ,,emetic4 ,,hopi ,,snake ,,dance ,,at ,,walpi4 ,there are times when the priests are bitten1 but1 as was suggested in the snake legend1 they have a snake venom charm liquid4 ,this is prepared by the chief woman of the ,snake clan1 and she and the ,snake priest alone are supposed to know the secret of its composition4 ,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 ,hopis1 but1 as yet1 it is practically unknown4 ,that it is an antidote there can be no question4 ,i have seen men seriously bitten by rattlesnakes1 and in each case1 after the use of the antidote1 the wounded priests suffered but slightly4 ,as to the why of the handling of the snakes4 ,the fact it is easy to state2 but when one enters the realm of theory to explain the why of the fact1 he places himself as a target for others to shoot at4 ,my theory1 however1 is that a fear within yourself arouses a corresponding fear within the reptile4 ,as soon as he feels fear he prepares to use the weapons of offence and defence with which nature has provided him4 ,if1 on the other hand1 you feel no fear1 and1 in touching the creature1 do not hurt him so as to arouse his fear1 he may be handled with impunity4 ,be this as it may1 the fact remains--for ,i have examined the snakes before1 during1 and after the ceremony--that dangerous and untampered with rattlesnakes are used by the ,hopis in this1 their prayer to ,those ,above for rain4 ,,chapter ,,viii ,,the ,,navaho ,,and ,,his ,,history ,misunderstood1 maligned1 abused1 despised1 the ,navaho has never stood high in the estimation of those whites who did not know him4 ,yet he is industrious1 moral1 honest1 trustworthy1 fairly truthful1 religious1 and good to his wife and children4 ,not a weak list of virtues1 even though one has to detract from it by accusing him of ingratitude4 ,there are noble exceptions1 of course1 to this charge1 but from what ,i know and have seen1 ,i am inclined to believe that many1 if not most1 ,navahoes have no sense of moral responsibility for favors and benefits received4 ,though1 perhaps1 not as interesting to study as the ,hopis1 there is still a wonderful field open for the student who is willing to go and live with the ,navaho1 learn his language1 gain his confidence1 participate in all his ceremonies1 and enter into his social and domestic life4 ,no one has done this as much as ,dr4 ,washington ,matthews1 whose ,navaho ,legends is a revelation to those people who have hitherto held the general ideas 7propagated1 too1 by a scientific observer7 so prevalent about this long-suffering people4 ,that the ,navaho was reserved with the white man in the early days of ,american occupancy there can be no doubt1 and the difficulty experienced in penetrating that reserve is well exemplified by reference to the letter of ,dr4 ,joseph ,letherman1 who lived for three years among the tribe at ,fort ,defiance4 ,aided by ,major ,kendrick1 who had long commanded at this post1 he wrote a letter which appears in the ,smithsonian ,report for #ahee4 ,in this he says1 among many good things3 ,nothing can be learned of the origin of these people from themselves4 ,at one time they say they came out of the ground2 and at another1 that they know nothing whatever of their origin2 the latter1 no doubt1 being the truth4 ,again3 ,of their religion little or nothing is known1 as1 indeed1 all inquiries tend to show that they have none2 and even have not1 we are informed1 any word to express the idea of a ,supreme ,being4 ,we have not been able to learn that any observances of a religious character exist among them2 and the general impression of those who have the means of knowing them is1 that1 in this respect1 they are steeped in the deepest degradation4 ,once more3 ,they have frequent gatherings for dancing4 ,and a little further on3 ,their singing is but a succession of grunts1 and is anything but agreeable4 ,one has but to read what ,dr4 ,matthews has written and gathered from the ,navahoes to see how misleading and erroneous the conclusions of ,dr4 ,letherman were4 ,to quote3 ,he ,dr4 ,matthews had not been many weeks in ,new ,mexico when he discovered that the dances to which the doctor refers were religious ceremonials1 and later he found that these ceremonials might vie in allegory1 symbolism1 and intricacy of ritual with the ceremonies of any people1 ancient or modern4 ,he found1 ere long1 that these heathens1 pronounced godless and legendless1 possessed lengthy myths and traditions--so numerous that one can never hope to collect them all1 a pantheon as well stocked with gods and heroes as that of the ancient ,greeks1 and prayers which1 for length and vain repetition1 might put a ,pharisee to blush4 ,wonderful songs also were found1 full of poetic imagery1 and suitable for every conceivable occasion1 songs that have been handed down for generations4 ,of the sacred songs ,dr4 ,matthews makes the astounding statement that1 sometimes1 pertaining to a single rite1 there are two hundred songs or more which may not be sung at other rites4 ,further3 ,the songs must be known to the priest of the rite and his assistants in a most exact manner1 for an error made in singing a song may be fatal to the efficacy of a ceremony4 ,in no case is an important mistake tolerated1 and in some cases the error of a single syllable works an irreparable injury4 ,popular conceptions of the ,navaho are very crude and inaccurate4 ,they are largely the result of two floods of information which deluged the country at two epochs in their history1 and neither of them had much truth in the flood4 ,the first of these epochs was at the discovery of the important cliff dwellings located on their reservation1--those of the ,tsegi ,canyon 7the so-called ,canyon de ,chelly71 ,monument ,canyon1 ,chaco ,canyon1 etc4 ,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 veneration4 ,then later1 a lot of unscrupulous whites1 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 ,mexico1--the zeal for gold or silver1--which was doubtless fed by the fact that the ,navahoes did possess thousands of dollars' worth of silver ornaments1 started out to prospect the interior recesses of the ,navaho reservation4 ,knowing by painful experience what this meant1--for their white brothers had stolen their springs and arable land from them on the ,moenkopi1 on the ,little ,colorado1 at ,willow ,spring1 and a score of other places1--the warlike and courageous ,navahoes resented the presence of these men4 ,they begged them to retire1 and when the white men refused1 fought and whipped them4 ,this naturally excited the cupidity of the silver hunters more than ever4 ,why should the blanked ,indians fight if not to protect their silver mines8--this was the kind of question asked1 and the natural and legitimate resentment of the ,navahoes was described all over the country as another ,indian uprising1 and led to the second flood of knowledge1 which the newspapers always have forthcoming when public interest and curiosity are aroused4 ,illustration3 ,,navaho ,,silver ,,necklace ,,and ,,belt4 ,in the collection of ,george ,wharton ,james4 ,illustration3 ,,hopi ,,prayer ,,sticks ,,or ,,pahos4 ,in the collection of ,george ,wharton ,james4 ,hence the truth often comes as a wet blanket to the preconceived notions of those who have drank deep from these earlier streams of information6 ,science and legend both agree in giving to the ,navaho a mixed origin4 ,his is not a pure-blooded race4 ,their myths or legends refer to many assimilations of other people1 strangers from the ,north1 ,south1 ,east1 ,west1 and everywhere1 all of whom were welcomed and made an integral part of the nation4 ,hence there is no such thing as a distinctly ,navaho type1 or1 as ,hrdlicka puts it1 they show considerable difference in color and measurement1 and cannot be considered a radically homogeneous people1 but their mixture is not recent4 ,this latter statement is doubtless true1 as they would probably become more clannish as their nation grew in numbers and power4 ,dr4 ,matthews gives the stories of the origin of several of the gentes4 ,one story which he does not relate was told to me at ,tohatchi1 and serves to illustrate how a migration from the ,northwest is transformed into a supernatural occurrence4 ,though told to me of the ,navahoes as a whole1 there can be no doubt that it applies only to a single gens4 ,the story was in regard to ,winged ,rock1 commonly called by the whites ,ship ,rock1 and about which ,i had been seeking information4 ,this rock is situated in the ,navaho reservation1 about one hundred miles northwest of ,tohatchi1 and some fifteen or twenty miles from ,carrizo ,mountain4 ,it is difficult of access1 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 top4 ,all the ,navaho tribe reverence it sincerely and all watch and guard it jealously4 ,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 ,rock4 ,this was the legend3 ,many1 many years ago1 when this country was young and the sun cast only small shadows1 my people came across the narrow sea far away near the setting sun in the north and landed on the shores of this country4 ,the people where they landed were exceedingly angry at them1 and whenever they could they fell upon them and slew them4 ,my people did not want to go to war1 but this inhospitable reception made them angry1 so they put themselves in war array and fell upon their foes4 ,but there were few only of my people1 and their enemies were so many that it was not long before they were in sad straits4 ,indeed1 they would soon have been entirely destroyed had not help come4 ,in their distress they called on ,those ,above1 and soon a messenger from the sky came to my people and said3 ',see you yonder stone mountain8 ,flee to it4 ,it will be your salvation4 ,climb up its steep1 strong1 rugged sides and it will carry you toward the land of the ,south sea1 nearer to the rising sun1 and there your home shall be4' ,my people were only too glad to obey the message4 ,they hastened towards the mountain4 ,some who were weak were enabled to fly towards it like birds1 and they clung to its steep sides and clambered to its top4 ,then when they were all safe on its huge bulk1 the monster rock was taken by ,those ,above1 and it arose and floated across the rivers and plains and mountains and lakes and canyons4 ,several days and nights it floated1 and my people gazed with wonder upon the strange and wonderful countries through which they travelled4 ,sometimes they thought they would like to stay in this place or in that1 but the wisdom of ,those ,above said ,no6 and the rock floated on4 ,oh6 it was a glorious sail4 ,never before or since has any people been so blessed and favored by the ,people of the ,shadows ,above4 ,finally the ,winged ,rock crossed the great deep canyon of the ,colorado ,river1 and my people were afraid of its vast depths4 ,then the rock gently settled down to the earth1 where it is now found1 and our home was reached4 ,it did not seem to be a very beautiful land1 but it was given to us by ,those ,above1 and my people soon became content4 ,we were shown the springs and the watercourses1 and we found the mountains covered with trees1 and the rivers and creeks4 ,so that when any one speaks of our leaving our country we are afraid and we cry3 ',no1 why should we leave this land given to us1 and which we love8 ,yonder is the rock on which we came1 and never until that rock floats away with us shall we leave the land that we love so well6' ,as soon as we were settled here1 ,those ,above gave us some great shamans1 and one of them told us that we must always do right1 for the sun1 when it rises1 would watch our every action all throughout the day1 and when he went away at night it was to tell ,those ,above all our evil actions1 for which we should be punished4 ,while the ,apaches and ,navahoes are of the same stock1 there have always been marked differences between them so long as they have been under the observation of the white men4 ,when the ,spaniards entered the country1 the ,navahoes were more distinctly an agricultural people than the ,apaches4 ,they had large patches of land under cultivation1 kept their crops and lived in houses underground4 ,cultivated lands necessitated settled residences1 and after the ,spaniards introduced sheep1 it was not long before the ,navahoes were extensive sheep raisers4 ,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 nobilities4 ,with the ,navaho1 possession was the only law he cared anything for4 ,to have and to hold was his motto2 and once having1 he held pretty securely4 ,hence the sheep possessions of the neighboring pueblo ,indians were held by exceedingly precarious tenure4 ,illustration3 ,,an ,,aged ,,navaho1 ,,looking ,,over ,,the ,,painted ,,desert4 ,illustration3 ,,an ,,old ,,hopi ,,at ,,oraibi4 ,and here we have1 ,i believe1 one of the additional sources of enmity between the ,navaho and the ,spaniard4 ,as their wards1 the ,spanish were in duty bound to care for and protect the ,pueblos4 ,thus ,navaho and ,spaniard were ever at war1 and when the ,mexican came in the ,spaniard's stead the battle still continued on the same lines and with the same ferocity4 ,it was on the #bb;d of ,january in #ahdi that ,lieut4 ,j4 ,h4 ,simpson1 afterwards ,general1 started on that interesting trip of his through the ,navaho country1 which has forever connected his name with these nomads4 ,he was not in command of the expedition1 its head being ,col4 ,john ,m4 ,washington1 who was military and civil governor of ,new ,mexico at the time4 ,the object of the expedition was to coerce the ,navahoes into a compliance with a treaty which they had made with the ,united ,states1 two years previously1 and to extend the provisions of the treaty4 ,when they reached the ,chaco ,canyon trouble ripened between the soldiers and the ,navahoes1 and the latter were fired upon1 with the result that seven were killed1 including ,narbona1 their great warrior and chief4 ,this was but one of many such attacks upon the whites4 ,then as now1 only far more so1 the ,navahoes resented the intrusion of white people in their territory2 and having gained fire-arms1 they used them to deadly purpose upon those who slighted their will4 ,there is no doubt that the ,navahoes were a source of great terror to the ,mexicans who first settled in and near their territory4 ,even after the ,united ,states became their guardians at the acquisition of ,new ,mexico in #ahdg1 they were very hostile1 murders1 robberies1 and depredations of every kind being quite common4 ,in #ahee1 ,dr4 ,letherman reported that the nation1 as a nation1 is fully imbued with the idea that it is all powerful1 which1 no doubt1 has arisen from the fact of its having been for years a terror and a dread to the inhabitants of ,new ,mexico4 ,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 ,kendrick1 then the commanding officer of ,fort ,defiance1 ,n4 ,mex41 to protect his cattle1 as he could not otherwise prevent his own people from stealing them4 ,the insolence from years of this kind of free life needed forceful check1 but it was not until #ahfb that the unbearable conduct of the ,navahoes brought upon themselves this long-needed chastisement4 ,according to governmental reports1 the ,indians of ,new ,mexico 7among whom were the ,navahoes and ,mescalero ,apaches7 caused losses between #ahfj and #ahfc to the people of that territory of not less than #ejj1jjj sheep1 and #e1jjj horses1 mules1 and cattle4 ,over #bjj lives have been also sacrificed of citizens1 soldiers1 and shepherds4 ,it was also stated in #ahfc that the military establishment of this territory ,new ,mexico1 which then included ,arizona1 since its acquisition1 has cost not less than #c1jjj1jjj annually1 independent of land-warrant bounties4 ,and while this was for a conquered country1 the whole expenditure was for the chastisement of hostile ,indians1 every tribe of which in turn came in for its share of the fighting4 ,it was openly advocated about this time that the policy of extermination was the only one that could be followed1 and this must be brought about either by actual warfare1 or by driving the hostiles into the mountains and there starving them to death4 ,brig4-,gen4 ,j4 ,h4 ,carleton1 who was in control of the department of ,new ,mexico1 determined upon a thorough and complete change in our treatment of this haughty and proud people4 ,they had made six treaties at different times with officers of our ,government and had violated them before they could be ratified at ,washington4 ,he strongly counselled drastic measures in a letter which is historically of sufficient interest to justify a large quotation from it3-- ,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 language1 and ,i would respectfully recommend that now the war be vigorously prosecuted against the ,navahoes2 that the only peace that can ever be made with them must rest on the basis that they move on to these lands1 and1 like the ,pueblos1 become an agricultural people1 and cease to be nomads4 ,this should be a sine qua non2 as soon as the snows of winter admonish them of the sufferings to which their families will be exposed1 ,i have great hopes of getting most of the tribe4 ,the knowledge of the perfidy of these ,navahoes1 gained after two centuries of experience1 is such as to lead us to put no faith in their promises4 ,they have no government to make treaties2 they are a patriarchal people4 ,one set of families may make promises1 but the other set will not heed them4 ,they understand the direct application of force as a law2 if its application be removed1 that moment they become lawless4 ,this has been tried over and over again1 and at great expense4 ,the purpose now is1 never to relax the application of force with a people that can no more be trusted than the wolves that run through the mountains4 ,to collect them together1 little by little1 on to a reservation1 away from the haunts and hills and hiding-places of their country2 there be kind to them2 there teach their children how to read and write2 teach them the arts of peace1 teach them the truths of ,christianity4 ,soon they will acquire new habits1 new ideas1 and new modes of life2 and the old ,indians will die off1 and carry with them all latent longings for murdering and robbing4 ,the young ones will take their places without these longings1 and thus1 little by little1 they will become a happy and contented people2 and ,navaho wars will be remembered only as something that belong entirely to the past4 ,even until they can raise enough to be self-sustaining1 you can feed them cheaper than fight them4444 ,i know these ideas are practical and humane--are just to the suffering people1 as well as to the aggressive1 perfidious1 butchering ,navahoes4 ,if ,i can have one more full regiment of cavalry1 and authority to raise one independent company in each county of the ,territory1 they can soon be carried to a final result4 ,in #ahfc ,general ,carleton's suggestions in the main were approved by the ,indian ,department and he proceeded to carry out his plan4 ,col4 ,kit ,carson1 the noted scout1 with an adequate force was sent out to humble and punish the ,navahoes4 ,it was wise that such a just1 humane1 and wise ,indian fighter was sent to do this work4 ,his knowledge of their characters stood him in good purpose1 and in a very short time over seven thousand prisoners were taken4 ,later this number was increased1 until they amounted to about ten or eleven thousand4 ,at the same time the ,apaches were being cornered1 and a number of them were removed to ,fort ,stanton1 on the ,peeos ,river1 far enough down into the open country to prevent easy escape to the mountains4 ,part of this settlement was the ,bosque ,redondo1 and ,general ,carleton's plan contemplated the settlement of both ,apaches and ,navahoes here4 ,illustration3 ,,hopi ,,ceremonial ,,head-,,dresses4 ,in the collection of ,george ,wharton ,james4 ,illustration3 ,,hopi ,,bahos ,,and ,,dance ,,rattles4 ,in the collection of ,george ,wharton ,james4 ,compelled by a superior force1 the now humbled ,navahoes were herded together like sheep and in #ahfc were removed to the chosen place4 ,it was soon found1 however1 that this was an inhospitable region1 altogether unfitted to be the home of so large a population4 ,the water was alkaline1 and the soil not of a nature suitable to the raising of corn4 ,there was practically no fuel1 and the ,navahoes had to dig up mesquite roots and carry them on their backs twelve miles for this purpose4 ,in two or three years more than one-fourth of their number died and the remainder grew more and more dissatisfied with the location4 ,in #ahfg1 however1 ,manuelito and ,barboncita1 two of the war chiefs1 came into the reservation1 both of them having surrendered to the commandant at ,fort ,wingate4 ,the former had refused to come into the reservation in #ahfc1 and the latter ran away from it1 with his band of warriors1 in #ahfd4 ,these two bands added #ghj more of men1 women1 and children to the population1 which1 in ,june1 #ahfg1 was reported to be #g1cjj4 ,this whole ,bosque ,redondo was a disgraceful business1 on a line with so much of the wretched and abominable treatment the ,indians have received at our hands4 ,think of placing ten thousand ,indians upon a reservation where there was no water but black1 brackish stuff not fit for cattle1 no fuel1 and no soil for cultivation of the chief article of their diet4 ,deprived of food1 water1 and fuel1 what would white men be8 ,no wonder the ,navahoes rebelled and were kept in order only by brute force4 ,at length those in authority saw the iniquity of the proceeding and the order was given to return them to their reservation4 ,this was done1 but with a loss by death1 mainly through preventable causes1 of over three thousand souls4 ,since this time they have been industrious and progressive4 ,the ,bosque lesson1 though severe1 was needed1 and it proved salutary4 ,one can travel with perfect safety unarmed across the ,navaho reservation1 as ,i have done several times2 and a lady friend1 unarmed1 and unaccompanied by any other escort than a ,navaho1 has travelled hundreds of miles in perfect safety among the ,navahoes in all parts of their reservation4#c #c ,since writing the above1 however1 a sad event has transpired which leads me to modify my statement4 ,a young lady missionary1 riding alone1 was criminally assaulted by a ,navaho1 and almost brought to death's door4 ,when ,i heard of it ,navahoes were hunting for the culprit4 ,it is to be hoped he will be found and severely punished4 ,in ,september1 #ahgj1 a number of dissatisfied ,utes visited the ,navahoes at the so-called ,navaho ,church1 which can be seen on the right on the line of the ,santa ,f ,railway1 going to ,california4 ,all the principal chiefs of the tribe were present and the causes of dissatisfaction against the whites were fully discussed4 ,the powwow was an important one1 and lasted several days1 but the chief purpose of the ,utes--to incite the ,navahoes to warfare against the whites--was not successful4 ,the crafty ,utes1 with stirring eloquence1 said they had heard the white men saying they were going to take possession of the whole country1 and that when they did they would kill off all the chief men of the ,navahoes4 ,see how they have stolen in upon your territory and taken the springs and land that you have had all the time up till now6 ,they have taken the water and land at ,wingate and at ,defiance1 and soon they will take all you have1 and you and your children will perish because you have no water1 no grass for your horses and sheep1 and no corn for food4 ,join in with us and drive these hated people away4 ,get all the guns and ammunition you can1 and prepare many new bows and arrows4 ,let us sing the war songs together1 and go on the war-path and hunt down and kill the whites as the ,pueblos hunt down and kill rabbits4 ,then we will be friends4 ,you will have your country to yourselves1 and ,those ,above will make of you a great nation4 ,we shall have our country and we shall become great4 ,now we are dwindling down2 we are melting away as the snows on the hillside4 ,united against the whites we shall both become stronger1 and grow like the well-watered corn4 ,the ,navahoes refused to give answer until they had consulted among themselves1 and then one of their chiefs reported their decision as follows3 ,we have heard what our ,ute brothers have said4 ,if our white brothers want to kill us they can do so4 ,they have had plenty of chances and we are yet alive4 ,all of our people who have been slain have been those who have gone on the war-path against them in the past4 ,we do not wish to die1 so we will not go on the war-path4 ,we will stay at home4 ,we have food4 ,the whites treat us well4 ,if our ,ute brothers must fight we will not interfere1 but we ourselves do not wish to fight4 ,the result was that the ,ute bands returned to their homes without any specific act of warfare at that time4 ,,chapter ,,ix ,,the ,,navaho ,,at ,,home ,the ,navaho reservation1 embracing nearly four million acres1 or eleven thousand square miles1 was established by treaty with the ,navahoes of ,june #a1 #ahfh1 and has been modified or enlarged by subsequent executive orders of ,october #bi1 #ahgh1 ,january #f1 #ahhj1 ,may #ag1 #ahhd1 ,april #bd1 #ahhf1 ,november #ai1 #ahib1 and ,january #f1 #aijj4 ,the major portion is in ,arizona1 but about six hundred and fifty square miles are in ,new ,mexico4 ,its average elevation is about six thousand feet1 though near the ,colorado ,river it is often but four thousand4 ,the highest peak is about in the centre of the present reservation1 in the ,tunicha ,mountains1 and is upwards of nine thousand five hundred feet high4 ,the ,tunicha range is covered with glorious and majestic pines1 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 below4 ,its close proximity to the ,grand ,canyon suggests what its general appearance might be4 ,drained deep down by the canyons and gorges tributary to this great vampire canyon1 it is seamed and scarred by the dashing down of many waters4 ,its rocks are cut up into a thousand fantastic forms and shapes1 which look over sterile valleys full of sand4 ,these valleys are numberless1 and one of them1 the ,i-chi-ni-li1--commonly called the ,chin-lee1--stretches from the south to beyond the ,san ,juan ,river on the north1 to the west of the ,tunicha range4 ,the ancient boundaries of the land1 long prior to the advent of the ,spaniard1 were four majestic mountains1 which now approximately determine the reserve4 ,on the east is ,pelado ,peak2 on the south1 ,mt4 ,san ,mateo 7commonly called ,mt4 ,taylor72 on the west1 the ,san ,francisco range2 and on the north1 the ,san ,juan ,mountains4 ,each of these is over eleven thousand feet in height4 ,hence it will be seen that there is a vast range of altitude1 yet it is questionable whether anywhere else in the world so large a population inhabits so barren and inhospitable a country4 ,on the lower levels it is mainly desert1 with scant pasture here and there2 on the higher mesas or plateaus there are many junipers1 pinions1 and red cedars4 ,it is a difficult matter to determine the population of the ,navahoes4 ,while they were in captivity the official count was seven thousand three hundred1 but desertions were frequent1 and at one time about seven hundred of the renegades came in and surrendered1 and it is well known that many never were captured or surrendered4 ,in #ahfi the government distributed thirty thousand sheep and two thousand goats to them1 and a count was ordered4 ,this was a most favorable time to make it1 as besides the sheep and goats1 two years' annuities were given out1 and rations distributed every four days4 ,the total summed up some nine thousand4 ,in #ahij the official census reported #ag1bjd1 but ,cosmos ,mendeleff1 writing in #ahie-if1 says the tribe numbers only over #ab1jjj souls4 ,it scarcely seems possible1 if the count in #ahfi was anything near accurate that the population could have increased to #ag1bjd in #ahij4 ,still it must be remembered that1 though not prolific1 the ,navaho is a good breeder4 ,he is healthy1 vigorous1 robust1 and strong1 and his wife 7or wives1 for he is a polygamist7 equally so4 ,living an out-door life1 inured to hardships1 generally possessed of plenty to eat1 of coarse1 rough1 hearty1 but nutritious food1 engaged in occupations and indulging in sports that cultivate their athletic powers1 free from the consumptive and scrofulous tendencies of most reservation ,indians1 they are well fitted to be the progenitors of healthy children4 ,though polygamists1 they are moral and chaste4 ,in their legends they have always regarded marital unfaithfulness as a prolific source of sorrow and punishment4 ,in their ,origin ,legend this sin led to their banishment from the first world1 and again from the second1 and also from the third1 the wronged chief execrating them as follows3 ,for such crimes ,i suppose you were chased from the world below2 you shall drink no more of our water1 you shall breathe no more of our air4 ,begone6 ,in this legend ,washington ,matthews tells of ,gntso1 or ,big ,knee1 a chief who had twelve wives1 four from each of three different gens or families4 ,though he was a bountiful provider1 his wives were unfaithful to him4 ,he complained to the chiefs of their families and to their relations and begged them to remonstrate with the wicked women1 but remonstrances and rebukes seemed to be in vain4 ,at last they said to ,big ,knee1 ,do with them as you will1 we shall not interfere4 ,the next time he detected the unfaithfulness of his wives he mutilated one1 another he cut the ears from1 a third cut off her breasts1 and all these three died4 ,a fourth he cut off her nose1 and she lived4 ,he thereupon determined that henceforth he would cut off the nose of any unfaithful wife1 for that would be a visible mark of her shame and yet would not kill her4 ,she would be compelled to live1 and all men and women would know of her wickedness4 ,but even this horrible punishment did not have the deterrent effect he expected4 ,it was not long before another and then another was detected and punished1 until1 before long1 his whole family of wives was noseless4 ,instead of rebuking themselves and their sins as the cause of their mutilation these women would gather together to rail against their husband1 and their relations1 whom they claimed should have protected them4 ,big ,knee was compelled to sleep alone in a well-protected hut1 and the women grew more determined than ever to work him an injury4 ,illustration3 ,,kapata1 ,,antelope ,,priest1 ,,at ,,walpi4 ,illustration3 ,a ,,mashonganavi ,,hopi1 ,,going ,,to ,,hoe ,,his ,,corn4 ,about this time the people got up a big ceremony for the benefit of ,big ,knee4 ,it lasted nine days1 and on the night of the last day the mutilated women1 who had kept themselves secluded in a hut1 came forth1 and with knives in their hands1 proceeded to sing and dance as was expected of them4 ,around the fire they circled1 singing ,peshla ashila--,it was the knife that did it to me--and peering among the spectators for their husband4 ,he was safe1 however1 for he was hidden in the circle of branches that made the dance corral4 ,as they concluded the dance they ran from the corral1 cursing all who were present with fearful maledictions3 ,may the waters drown ye6 ,may the winters freeze ye6 ,may the fires burn ye6 ,may the lightnings strike ye6 and other equally malicious curses4 ,then they departed and went into the far north1 where they now dwell1 and1 according to the ,navahoes1 whenever these noseless women turn their faces to the south we have cold winds and storms and lightning4 ,from this legend it is observed that the husband's power over the wife was somewhat limited4 ,gntso dare not punish his wives without the consent of their relations4 ,this freedom of the woman is observed to this day1 she regarding herself in most things as the equal1 and sometimes the superior1 of her husband4 ,from all ,i can learn1 marital unchastity is uncommon1 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 daughters1 and mothers who will sell their girls to debased white men4 ,among the respectable members of the tribe1 if a man discovers that his wife1 or one of them1 is unfaithful1 he may take it upon himself to chastise her1 but such is the independent position of the woman that he must be very wise and judicious or she will speedily leave him4 ,divorce is not common1 but is allowable for cause1 the parties chiefly concerned generally settling all the details4 ,occasionally1 however1 a transaction occurs that in civilized society would occasion quite a buzz of busy tongues4 ,one such happened but a few years ago4 ,mr4 ,george ,h4 ,pepper of the ,american ,museum of ,natural ,history tells the story4 ,the facts were within his own knowledge4 ,one of the husbands had a wife who positively refused to wash and brush his hair4 ,he would coax and persuade1 urge and command1 threaten and bluster1 but all to no effect4 ,the dusky creature was neither to be led nor driven4 ,if he wanted his hair washed and combed he must do it himself4 ,while the disappointed husband was cogitating over his miserable marital experiences1 a friend from a distance1 with his wife1 came to visit him4 ,as the men got to talking and finally exchanging confidences about their wives1 the one told the other of the unwifely conduct of his spouse4 ,the visitor condoled with his host and told what a good wife he had1 how very obedient she was1 and the like1 until he had quite exalted her1 and the host determined to take a better look than he had hitherto given at such a paragon of a wife4 ,whether this was a scheme of the visitor or not it was scarcely possible to tell1 but1 anyhow1 it worked out as well as if it had been carefully planned2 for as the host studied the visitor's wife he fell head over ears in love with her1 and1 strange to say1 a corresponding affinity was discovered to exist between the two others4 ,accordingly1 a day or two later the visitor suggested to the host that as he 7the host7 wanted a wife to wash and comb his hair1 while he 7the visitor7 was content with a wife that would do neither1 what was to hinder their swapping their life partners and thus making a satisfactory end to his domestic difficulties8 ,with joy the disappointed husband accepted the offer1--a little boot was required to make the exchange satisfactorily1 and then the result was communicated to the women4 ,neither of them was consulted in the slightest1 but without any hesitancy they fell in with the agreement4 ,the visitor rode off satisfied1 accompanied by his new wife1 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 water1 the necessary soap-root1 and the whisk with which to wash and comb her liege's hair4 ,and now1 for three years1 the two couples are known to have lived together in amity and concord4 ,a few years ago it would perhaps have been safe to designate the ,navahoes as the most wealthy ,indians of the ,united ,states4 ,many of them were worth hundreds of dollars4 ,they understood and practised the art of irrigation2 they grew large crops of corn1 squash1 melons1 beans1 chili1 and onions4 ,some had large and thriving bands of horses1 which they traded with the ,havasupais1 ,wallapais1 ,hopis1 ,paiutis1 and other neighboring people4 ,i have often met a band of six or eight ,navaho traders with horses and blankets in the canyon of the ,havasu1 and they took away the well-dressed buckskins in exchange1 for which these canyon people are noted4 ,from the ,paiutis1 they obtained baskets and their tusjehs1 or wicker-work1 pinion gum-covered water-bottles4 ,as for sheep and goats1 there are few places in the ,united ,states where so many were to be found as on the ,navaho reservation4 ,every family had its flock1 as every woman was a blanket weaver2 and one of the prettiest sights in the whole ,painted ,desert ,region was to come upon a flock of these gentle1 domestic creatures quietly pasturing1 led or driven by the owner herself1 or one of her children4 ,but the last few years have made a great difference in their prosperity4 ,rains have been rare1 water scarce1 and pasture scant1 and as a result their flocks are reduced to woeful proportions4 ,their nomadic habits render the improvement of their locations impossible1 and their superstition in regard to the burning of a hogan in which any one has died compels frequent migrations4 ,there is no doubt but that for the past three hundred years of historic time the ,navahoes have been thieves1 robbers1 and murderers4 ,the ,hopis contend that all the sheep they had before the general distribution1 earlier referred to1 were stolen from them4 ,this is probably true1 but it is equally probable that had the ,navahoes not stolen them the ,utes would2 and while this seems poor comfort1 after facts showed that it was an exceedingly good thing that ,navahoes rather than ,utes became their possessors4 ,for1 once in their possession1 the ,navahoes became careful breeders 7for aborigines7 of sheep1 and when marauding bands of ,utes came into the country the warlike ,navahoes drove them away1 thus defending the sheep so that the ,hopis could obtain the nucleus of a new flock later on4 ,in the next chapter ,i present1 a fairly full and accurate account of the art of blanket-weaving1 for which the ,navahoes are now so noted4 ,as a rule the physical development of the ,navahoes is sturdy and robust1 as will be seen from the accompanying photographs4 ,they average well1 and with slight range on either side from a fair and normal development4 ,there are few excessively strong1 and equally few very weak people among them4 ,the same may be said of their fatness and leanness1 both extremes being rare4 ,the men1 as is common with all ,indians1 pluck out the hair on both lips and chin1 though1 occasionally1 one will find a man who has allowed his moustache to grow4 ,the hair on the head is seldom cut1 and with both sexes is allowed to grow long4 ,the men tie it in a knot behind1 and wrap a high-colored banda around the forehead1 thus confining the hair and adding considerably to their own picturesqueness4 ,being a prosperous people1 they are generally contented looking1 and wear that air of complacent self-satisfaction that is a sure sign of prosperity4 ,it seems clearly to say3 ,we are a good people1 a specially favored because specially deserving people1 hence look upon us and understand our prosperity4 ,there are no beggars among the better class of the ,navahoes1 and men as well as women are hard workers4 ,as a nation they are decidedly producers4 ,mr4 ,cotton has large gangs of them working at grading1 etc41 on the ,santa ,f ,railway1 and they can be found helping white men in as many and as various occupations as the ,chinese in ,california4 ,the industry of the women is proverbial1 for seldom will one be found idle1 her greatest seeming pleasure being to have her hands constantly occupied4 ,what with carding the wool1 washing1 dyeing1 and spinning it1 preparing the dyes 7after collecting them7 for coloring it1 and then weaving the blankets for which they are famous1 going out into the mountains to collect the wild seeds and roots of which they are fond1 caring for the corn1 tending the sheep and goats1 preparing the daily food1 and many other duties that they impose upon themselves1 none can say they are not models of industry4 ,men1 women1 and children alike are fearless riders4 ,the wealth of many a man is determined by his possessions of horses and sheep1 and from earliest years the boys are required to attend to the bands of horses4 ,in their semi-nomad life the women ride about with the men1 and thus become skilled riders4 ,they sit astride1 mounting and dismounting as easily as the men1 and riding wherever occasion demands4 ,the saddles are made by the men1 and are a modification of the big-horned ,mexican variety4 ,the tree is cut out with infinite patience and care1 and is then covered with rawhide or bought leather1 and adorned with rows of brass-headed nails4 ,the girth1 or cinch1 is home woven1 of wool1 cotton1 or horsehair1 the former being preferred4 ,illustration3 ,,the ,,antelope ,,priests ,,leaving ,,their ,,kiva ,,for ,,the ,,snake ,,dance4 ,illustration3 ,,the ,,widow1 ,,daughters1 ,,and ,,grandchildren ,,of ,,the ,,navaho ,,chief1 ,,manuelito4 ,that the ,navahoes are or were expert engineers1 and could construct difficult trails1 is evidenced by their trails into ,chaca ,canyon from the mesa above4 ,simpson thus describes what he saw in #ahdi3 ,a mile further1 observing several ,navahoes high above us1 on the brink of the north wall1 shouting and gesticulating as if they were very glad to see us1 what was our astonishment when they commenced tripping down the almost sheer wall before them1 as nimbly and dexterously as minuet dancers6 ,indeed1 the force of gravity1 and their descent upon a steep inclined plane1 made such a kind of performance absolutely necessary to insure their equilibrium4 ,they are a remarkably intelligent people1 and their faces are1 as a rule1 pliant and expressive4 ,there is none of the proverbial stolidness to be found among any except very few of the older men of the ,navahoes4 ,if you are unwelcome you will know it1--surly looks and words will ask your mission and bid you begone4 ,on the other hand1 if you are welcome1 glad smiles will light up the faces of your friends1 and you will hear sweet words uttered by melodious and tuneful voices4 ,it is seldom that your courteous advances will be repelled1 though they are very ready to resent unwelcome intrusions4 ,i have often sat for hours in the hogans of entire strangers1 and the conversation of men and women was general and punctuated with laughter and smiles1 showing that they know how to make and appreciate jokes4 ,the ,navahoes play a game common in the ,southwest1 which they call nanzosh4 ,it is a simple game1 yet they seem to get endless fun and amusement from it1 often gambling large sums upon their favorite players1 for1 while it looks and is simple1 it is not easy to play so as to win4 ,it requires great skill and accurate throwing4 ,the implements are two long poles and a small hoop4 ,the poles are generally of alder and in two pieces1 a fathom long1 and a long1 many-tailed string called the turkey-claw is fastened to the end of each4 ,two players only are needed4 ,one throws the hoop4 ,both follow1 and when they think the hoop is about to fall1 they throw their respective poles so that the hoop1 in its fall1 will rest upon those portions of their poles that give the highest counts4 ,catlin describes a similar game played by the ,mandans1 though their pole is a single piece of wood1 as is that of the ,mohaves and ,yumas1 both of whom have the same game4 ,the taboo is in existence in all its force among the ,navahoes4 ,the most singular of these is that which forbids a man ever to look upon the face of his mother-in-law4 ,among civilized people it is a standard subject for rude jesting1 this relationship of the mother-in-law1 but with the ,navahoes1 the white man's jest is a subject of great earnestness4 ,each believes that serious consequences will follow if they see each other2 hence1 as it is the custom for a man to live with his wife's people1 constant dodging is required1 and the cries of warning1 given by one or another of the family to son or mother-in-law1 are often heard4 ,i was once photographing the family of ,manuelito1 the last great war-chief of the ,navahoes4 ,the widow of the chief1 her two daughters1 their husbands and children1 made up the group4 ,but there was no getting of them together4 ,i would photograph the mother with her daughters and grandchildren1 but as soon as ,i called for the daughters' husbands1 the mother slid out of sight1 and when ,i wished for her return1 the men disappeared4 ,then1 too1 a ,navaho will never touch fish1 much less eat it4 ,according to one of the shamans1 the reason for this is1 that some of their ancestors were once turned into fish in the ,san ,juan ,river1 and1 were they to eat fish1 they might thus become cannibals1 and eat descendants of their own ancestors4 ,as neither ,matthews nor ,stephen refers to this cause of the taboo1 ,i merely give it for what it may be worth4 ,the former tells of a white woman1 who1 in a spirit of mischief1 threw a pan of water in which fish had been soaked over a young ,navaho4 ,he changed his clothes and bathed himself carefully1 in order that no taint of the tabooed fish might remain upon him4 ,i have had a great deal of fun by innocently offering candy in the form of fish to ,navahoes4 ,as they are fond of candy1 it was a strong proof of the power of the taboo that they invariably refused to touch it4 ,superstition naturally forms a large part of the ,navaho's thought4 ,he believes in charms1 amulets1 fetishes1 witchcraft1 taboos1 magic1 and all the wondrous things he can conceive4 ,his name for a personal fetish is ,bizha1 his treasure1 something he especially values2 hence his charm1 his amulet1 his personal fetish1 his magic weapon1 something that one carries to mysteriously protect himself4 ,the talisman or amulet for the gambler is a piece of fine turquoise1 because ,noholipi1 a gambling god1 who appears in their ,origin ,legend1 was made successful always with a large piece of this precious stone4 ,there are quite a number of medicine-men1 or shamans1 among the ,navahoes1 some good1 others bad4 ,it has been my privilege to know several who are men of dignity and character4 ,dr4 ,matthews1 in writing of them1 thus strongly expresses himself3 ,there are1 among the ,navahoes1 charlatans and cheats who treat disease2 men who pretend to suck disease out of the patient1 and then draw from their own mouths pebbles1 pieces of charcoal1 or bodies of insects1 claiming that these are the disease which they have extracted4 ,but the priests of the great rites are not to be classed with such4 ,all of these with whom the writer is acquainted are above such trickery4 ,they perform their ceremonies in the firm conviction that they are invoking divine aid1 and their calling lends dignity to their character4 ,of ,hatali ,natloi1 the smiling chanter1 he says3 ,he would be considered a man of high character in any community4 ,he is dignified1 courteous1 kind1 honest1 truthful1 and self-respecting4 ,this is the universal testimony of all who know this class of men with reasonable intimacy4 ,though the white man may believe the performances of a shaman ridiculous or superstitious1 that need not interfere with his respect and esteem4 ,to understand this subject aright1 one must clearly apprehend the ,indian meaning of the terms medicine1 and medicine-men4 ,oftentimes the latter are called priests1 sometimes thaumaturgists1 oftener shamans1 and1 of course1 by all unknowing white men are unhesitatingly denounced as frauds and humbugs4 ,now to the ,indian all things that work injury to him are bad medicine4 ,if you write his name 7or any scrawl he cannot understand7 on a piece of paper and look at it solemnly and then at him1 at the same time shaking your head1 you can persuade him into the belief that it is bad medicine4 ,owen ,wister recently wrote in one of the popular magazines an interesting story1 the whole plot of which was based upon his knowledge of this fact4 ,with the ,navaho it is bad medicine to touch an achindee hogan 7or house74 ,when a person dies within a house1 the rafters are tumbled over the body1 and the whole set on fire4 ,after that it would be exceeding bad medicine for a ,navaho to go near the spot1 or touch a piece of wood belonging to that hogan2 for the spirit 7the achindee7 is supposed to remain in the locality1 and he resents any undue intrusion into his domain4 ,before ,i was aware of the custom and feeling1 ,i camped near an abandoned and partially burned hogan4 ,when ,i sent my ,navaho man to it for wood for a fire1 he went half a mile away into the mountain and stayed there4 ,i was unable to understand his feeling1 but later ,i learned that except under the pangs of direst hunger1 he would never have touched a morsel of food prepared over a fire in which wood from the achindee hogan had been used4 ,medicine-men are often used as instruments for the working of private revenge4 ,cowards are to be found among ,indians as among white men4 ,among white men these despicable wretches attack their foes through the columns of newspapers or in the pages of magazines1 while among the former they call in the services of a medicine-man4 ,this hired charlatan then either directly or by proxy works upon the fears of the man he is hired to injure4 ,sometimes he actually poisons or otherwise harms him under pretence of protecting him4 ,but the ,indian is dreadfully superstitious1 and to work upon his mind is easy1 and he soon imagines himself to be sick4 ,for the cure of disease the better class of ,navaho shamans have a system of chanting1 praying1 dancing1 bathing1 sweating1 etc41 that ,dr4 ,matthews has fully described in the ,united ,states ,bureau of ,ethnology reports4 ,the complexity of these ceremonies cannot be comprehended or conceived by those whose knowledge of the ,indian is superficial and casual4 ,if1 however1 a shaman makes himself unpopular1 or fails to cure in several successive cases1 or earns the enmity of a treacherous shaman foe1 he is liable to be accused of witchcraft1 and if a sufficient number of the people can be made to believe the charge he is speedily done away with4 ,one of the shamans made famous by ,dr4 ,matthews was recently killed on account of his harsh and tyrannical manner4 ,he was accused of witchcraft and shot4 ,hence it will be seen that the ,navaho is not yet perfect--any more than his white brother4 ,no1 indeed6 ,there are other points in which he is similar to his brother of the white skin4 ,some years ago ,i journeyed in a wagon with an old ,arizona pioneer1 ,franklin ,french1 from ,winslow1 on the line of the ,santa ,f1 through the ,hopi country1 the ,mormon town of ,tuba ,city1 past the ,navaho settlements of ,willow ,springs1 ,echo ,reef1 etc41 to ,lee's ,ferry of the ,colorado ,river4 ,beyond ,willow ,springs we camped one night1 and ,i went to a ,navaho hogan to purchase corn and vegetables for ourselves1 and feed for the horses4 ,everything was six prices too high1 but the ,navahoes knew ,i was in need of their articles and raised the prices accordingly4 ,it is not only the white man that understands the principle of cornering the market4 ,we compromised1 however1 and1 after a hearty supper and a chat around the camp-fire1 ,i rolled myself up in my blankets ready to sleep until called for breakfast in the morning4 ,but what a babel of confusing and distressing sounds it was that awakened me6 ,surely we must be beset by a band of marauding ,navahoes1 bent on murdering us6 ,no2 it was only a wordy fight between my driver and three ,navaho women1 who had come to demand compensation for depredations committed in their corn-field by our horses4 ,hobbled1 and turned loose1 they had discovered somehow1 during the night1 that on ,echo ,reef were corn and other good fodder to be had in the place of the scant feed offered below2 so1 following their noses1 they had wandered into corn-fields and melon-patches to their own delectation1 but the manifest injury of the crops4 ,what was to be done about it8 ,french was advising that the ,navahoes imitate the example of the ,hopis and cut off a portion of the ear of each offending animal1 but the women angrily laughed him to scorn and vociferously demanded cinquo pesos for the damage4 ,these were not forthcoming1 but ,i urged the squaws on1 telling them to insist that the hoary-headed old miser pay them their just demands1 and informing them1 in purest ,english1 of the opinions ,french had expressed regarding them1 as a people1 the night before4 ,the aborigines didn't quite know what to make out of my fluent verbosity1 and ,french at last impatiently turned to me and told me there'd be a pretty general monkey and parrot time started here pretty quick1 if ,i didn't let up1 and that'll be follered by a pretty tall foot-race between us two1 in which you'll be 'way off in the lead4 ,so we compromised with our dusky visitors by inviting them to eat up the remnants of our breakfast1 and then carry away a little coffee and sugar4 ,the only thing ,i am now afraid of is that1 at the next visit ,i make them1 they will privately and stealthily1 under the cover of night1 lead our steeds into the forbidden fields1 and encourage them in their thefts1 in order that they may enjoy another compromise4 ,primitive peoples at an early date felt the desire for personal adornment4 ,with the ,navaho this found expression in painting the body with various colored ochres or clays1 in fashioning garments out of the skins of animals1 in wearing head-dresses and other fantastic ornaments made from feathers1 and in necklaces1 bracelets1 anklets1 and wristlets made of small flint arrowpoints1 or of the dried seeds of juniper1 pinion1 and other plants1 or of bones4 ,later they secured beads of shell1 turquoise1 and coral by barter4 ,but nearly all this primitive decoration received a rude shock of displacement when the ,mexican colonist came upon the scene1 with his iron1 copper1 and silver adornments glittering in the sunlight4 ,from coveting1 the ,navaho took to possessing by fair means or foul4 ,he would barter his skins or other native possessions for the precious metals1 using brass and copper for the making of ornaments1 and iron for tipping his arrows4 ,silver1 however1 has never lost its charm for him4 ,the ,mexican vaquero1 trapped out in the glittering metal1 has ever been his ideal of personal adornment1 and he retains it to this day4 ,silver is the only coin they care to accept1 though the better educated now know the superior value of gold4 ,there are some clever1 skilful silversmiths among them--peshlikais1 as they call themselves4 ,in crucibles of their own manufacture they melt the precious metal1 using a crude and primitive blast furnace1 with charcoal as fuel1 and the molten silver is then poured into moulds which they have shaped out of sandstone or other rock4 ,they understand the art of uniting two pieces of metal together1 for many of their ornaments are hollow and globular1 originally made in two parts and then joined4 ,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 design1--a finger ring or two1 one or more bracelets1 and sometimes a pair of ear pendants4 ,above all they covet the belt with large silver disks4 ,each of these disks is made of two or more silver dollars1 melted and run into a flat mould4 ,this thick sheet is then hammered out to the required size and shape1 which is either oval or circular1 and chased with small tools4 ,the border is generally filleted and the edges scalloped4 ,when finished each disk has a value of twice its original cost in coin silver4 ,sometimes a belt will contain eight or nine disks and a buckle1 which cannot be bought for less than thirty-six to forty dollars4 ,this1 too1 is actual cost price4 ,if the ,navaho doesn't care to part with it1 an extra five or ten dollars1 or even more1 is required to induce him to let it go4 ,in addition to these objects of personal adornment1 many of the more wealthy have silver bridles4 ,the bridle itself is made of leather or woven horsehair1 and then the silver strips and bars1 artistically chased and decorated1 are placed and fastened on the headstall4 ,silver buttons of pretty and tasty design are commonly used on gaiters and moccasins4 ,these are made from beaten coins1 twenty-five and fifty-cent pieces1 and the obverse side is often found in its original state as stamped in the ,united ,states or ,mexican mint4 ,the bracelets are of various designs1 sometimes simple round circlets2 other times the silver is triangular1 but the most common shape is a flat band1 on the outer side of which chasings and gravings are made4 ,these bracelets are made so that they can be slipped sideways over the wrist4 ,these and all the other articles mentioned are worn equally by women and men4 ,the finger rings are often adorned with a rude setting of turquoise or garnet4 ,the former is found in various parts of ,new ,mexico1 and on their reservation they dig garnets1 spinel rubies1 jacinths1 peridots1 opals1 smoky topaz1 and crystal spar in large quantities4 ,from the ,petrified ,forest they obtain jasper1 carnelian1 chalcedony1 agate1 and amethyst4 ,all these objects are rudely polished and shaped1 and used on rings1 ear pendants1 or necklaces4 ,it has been stated that the ,navaho is exceedingly superstitious about making or allowing to be made any representation of a snake1 and that on one occasion a silversmith who offended by beginning to make a bracelet of rattlesnake design was cruelly beaten1 his workshop demolished1 and the hated emblem destroyed4 ,this may be true1 but ,i have ridden all over the ,navaho reservation wearing both a rattlesnake ring and bracelet1 and have had several made for me1 on different parts of the reservation1 by different peshlikais4 ,i am now wearing a ring of rattlesnake design made by a ,navaho silversmith and given to me with this thought as explained to me by the donor3 ,the snake watches and guards for us our springs and water-courses4 ,water is the most precious thing we possess in the desert4 ,i make for you this ring in the form of a snake1 that the power that guards our most precious thing may always guard you4 ,illustration3 ,,wife ,,of ,,leve ,,leve1 ,,wallapai ,,chief4 ,illustration3 ,,the ,,march ,,of ,,the ,,antelope ,,priests1 ,,oraibi1 #aijb4 ,i wore this ring when unfortunately ,i was bitten by a rattlesnake at ,phnix1 in ,february1 #aijb2 but as ,i speedily recovered1 ,i am satisfied that my ,navaho friend will insist that it was the ring and its virtues that kept me from sudden death1 and that hastened my complete recovery4#d #d ,since writing this ,i visited the ,hopi ,snake ,dance at ,oraibi1 in ,september1 #aijb4 ,one of the ,navahoes ,i met there informed me that he had come as the messenger of my peshlikai friend at ,tohatchi1 and he asked1 ,when klish 7the rattlesnake7 bit you did you wear the klish ring8 ,i answered1 ,yes4 ,then1 said he1 that was the reason you recovered4 ,had you not worn it you would speedily have died4 ,of course ,i believed him4 ,a most interesting settlement of ,navahoes is that of ,to-hatch-i1 or ,little ,water1 some forty miles northwest of ,gallup1 ,new ,mexico4 ,here ,i was invited by ,mrs4 ,e4 ,h4 ,de ,vore1 the teacher of the government school4 ,the drive is over an interesting country1 part of which is covered by junipers and cedars1 and where the road winds around strangely and fantastically sculptured rocks as it reaches the great ,navaho plateau4 ,the major portion of the ,navahoes were kind and hospitable and greeted me cordially4 ,the day after my arrival ,i was talking with ,hosteen ,da--zhy about the other ,indian tribes ,i had visited1 when suddenly the thought came to me which ,i immediately expressed3 ,when ,i go to my friends the ,hopis and ,acomas and ,zunis they always know ,i am weary and tired with my long journey across the sandy desert1 and they have their women prepare a bowl of tal-a-wush and cool and refresh me by shampooing my head4 ,talawush is the ,navaho for the root of the amole 7soap-root71 which1 macerated and then beaten up and down in a bowl of water1 produces a delicious lather1 which1 for a shampoo1 has no equal4 ,in a moment1 as though grieved by his thoughtlessness and want of hospitality1 ,da--zhy called to his oldest daughter1 and bade her prepare some talawush to give me a shampoo4 ,the woman muttered some protest1--it was enough to wash her own husband's head without having to wash mine1--but her father sternly rebuked her for her want of courtesy to the stranger4 ,in a short time the preparations were all made4 ,i sent to ,mrs4 ,de ,vore and borrowed a couple of towels1 and then in the shade outside knelt down with my head over a large bowl full of the refreshing suds4 ,very gently at first1 and afterwards more vigorously1 the good woman lathered my head--and oh1 how cooling and soothing it was6--while her sister and the interpreter stood by and laughed4 ,then ,hosteen himself came and laughed at the droll remarks of his daughter4 ,this general laughter called others1 and by and by ,mrs4 ,de ,vore and her sister could not resist the temptation to come and see what all the fun was about4 ,just as they sat down1 close by1 my gentle manipulator was saying3 ,navaho men have hair only on the top of their heads1 but you have hair also on the bottom my beard4 ,shall ,i also put talawush on the bottom hair as well as the top8 ,laughingly ,i bade her put it everywhere she liked1 and just as my mouth was at its widest she brought up a handful of suds and filled it full4 ,of course ,i half choked1 and this only made the laugh greater than ever1 for1 with the greatest coolness and sly nonchalance she exclaimed3 ,it is a good thing that you got a mouthful4 ,white men need to have their mouths washed out pretty often6 ,and what a delightful sensation the whole operation gave one6 ,it was refreshing beyond description1 and1 for days after1 my hair was as silky and soft as that of a child4 ,,chapter ,x ,,the ,,navaho ,,as ,a ,,blanket ,,weaver#e ,when the ,spaniard came into ,arizona and ,new ,mexico three hundred and fifty years ago1 he found the art of weaving in a well-advanced stage among the domestic and sedentary ,pueblo ,indians1 and the wild and nomad ,navahoes4 ,the cotton of these blankets was grown by these ,arizona ,indians from time immemorial1 and they also used the tough fibres of the yucca1 and agave leaves1 and the hairs of various wild animals1 either separately or with cotton4 ,their processes of weaving were exactly the same then as they are to-day1 there being but slight differences between the methods followed before the advent of the whites and after4 ,hence1 in a study of ,indian blanketry1 as it is made even to-day1 we are approximating nearly to the pure aboriginal methods of pre-,columbian times4 #e ,this chapter is composed mainly from an article of mine entitled ,indian ,blanketry1 which appeared in ,outing of ,march1 #aijb4 ,archologists and ethnologists generally presume that the art of weaving on the loom was learned by the ,navahoes from their ,pueblo neighbors4 ,all the facts in the case seem to bear out this supposition4 ,yet1 as is well known1 the ,navahoes are a part of the great ,athabascan family1 which has scattered1 by separate migrations1 from ,alaska into ,california1 ,arizona1 and ,new ,mexico4 ,many of the ,alaskans are good weavers1 and according to ,navaho traditions1 their ancestors1 when they came into the country1 wore blankets that were made of cedar bark and of yucca fibre4 ,even in the ,alaska 7,thlinket7 blankets1 made to-day of the wool of the white mountain-goat1 cedar bark is twisted in with the wool of the warp4 ,why1 then1 should not the ,navaho woman have brought the art of weaving1 possibly in a very primitive condition1 from her original ,alaskan home8 ,that her art1 however1 has been improved by contact with the pueblo ,hopi1 and other ,indians1 there can be no question1 and1 if she had a crude loom1 it was speedily replaced by the one so long used by the ,pueblo4 ,where the ,pueblo weaver gained her loom we do not know1 whether from the tribes of the ,south1 or by her own invention4 ,but in all practical ways the primitive loom was as complete and perfect at the ,spanish conquest as it is to-day4 ,any loom1 to be complete1 must possess certain qualifications4 ,as ,professor ,mason has well said3 ,in any style of mechanical weaving1 however simple or complex1 even in darning1 the following operations are performed3 ,first1 raising and lowering alternately different sets of warp filaments to form the 'sheds'2 second1 throwing the shuttle1 or performing some operation that amounts to the same thing2 third1 after inserting the weft thread1 driving it home1 and adjusting it by means of the batten1--be it the needle1 the finger1 the shuttle1 or a separate device4 ,the frame is made of four cottonwood or cedar poles cut from the trees that line the nearest stream or grow in the mountain forests4 ,two of these are forked for uprights1 and the cross beams are lashed to them above and below4 ,sometimes the lower beam is dispensed with1 and wooden pegs driven into the earth are used instead4 ,the frame ready1 the warp is arranged on beams1 which are lashed to the top and bottom of the frame by means of a rawhide or horsehair riata 7our ,western word lariat is merely a corruption of la riata74 ,thus the warp is made tight and is ready for the nimble fingers of the weaver4 ,her shuttles are pieces of smooth1 round stick upon the ends of which she has wound her yarn1 or even the small balls of yarn are made to serve this purpose4 ,by her side is a rude wooden comb with which she strikes a few stitches into place1 but when she wishes to wedge the yarn of a complete row--from side to side--of weaving1 she uses for the purpose a flat1 broad stick1 one edge of which is sharpened almost to knife-like keenness4 ,this is the batten4 ,with the design in her brain her busy and skilful fingers produce the pattern as she desires it1 there being no sketch from which she may copy4 ,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 yarn1 rather than bother with a shuttle1 no matter how simple4 ,but before blankets can be made the wool must be cut from the backs of the sheep1 cleaned1 carded1 spun1 and dyed4 ,it is one of the interesting sights of the ,southwest region to see a flock of sheep and goats running together1 watched over1 perhaps1 by a lad of ten or a dozen years1 or by a woman who is ultimately to weave the fleeces they carry into substantial blankets4 ,after the fleece has been removed from the sheep the ,navaho woman proceeds to wash it4 ,then it is combed with hand cards--small flat implements in which wire teeth are placed--purchased from the traders4 7,these and the shears are the only modern implements used47 ,the dyeing is sometimes done before spinning1 generally1 however1 after4 ,the spindle used is of the simplest character--merely a slender stick thrust through a circular disk of wood4 ,in spite of the fact that the ,navahoes have seen the spinning-wheel in use by the ,mexicans and the ,mormons1 who1 at ,tuba ,city1 live practically as their neighbors1 they have never cared either to make or steal them4 ,their conservatism preserves the ancient1 slow and laborious method4 ,holding the spindle in the right hand1 the point of the short end below the balancing disk resting on the ground1 and the long end on her knee1 the spinner attaches the end of her staple close to the disk1 and then gives the spindle a rapid twirl4 ,as it revolves she holds the yarn out so that it twists4 ,as it tightens sufficiently she allows it to wrap on to the spindle1 and repeats the operation until the spindle is full4 ,the spinning is done loosely or tightly according to the fineness of weave required in the blanket4 ,there are practically four grades of blankets made from native wool1 and it must be prepared suitably for each grade4 ,the coarsest is1 of course1 the easiest spun4 ,this is to make the common blankets4 ,these seldom have any other color than the native gray1 white1 brown1 and black1 though occasionally streaks of red or some other color will be introduced4 ,the yarn for these is coarse and fuzzy1 and nearly a quarter of an inch in diameter4 ,the next grade is the extra common4 ,the yarn for this must be a little finer1 say twenty-five per cent4 finer1 and is generally in a variety of colors4 ,the third grade is the half fancy1 and this is closer woven yarn1 and the colors are a prominent feature of the completed blankets4 ,these half-fancy blankets are those generally offered for sale as the genuine ,navaho material1 etc41 and1 were the dyes used of native origin1 this designation would be correct4 ,unfortunately1 in by far the greater number of them1 aniline dyes are used1 and this1 by the wise purchaser1 is regarded as a misfortune4 ,the next grade is the native wool fancy4 ,these are comparatively rare blankets1 as the yarn must be woven very tightly1 and the weaving also done with great care4 ,the highest grade that one will ordinary come in contact with is the ,germantown4 ,this style of blanket is made entirely of purchased ,germantown yarn1 which has almost superseded the native wool fancy1 as1 to the ordinary purchaser1 a ,germantown yarn blanket looks so much better than one made from its ,navaho counterpart4 ,the yarn is of brighter colors--necessarily so1 owing to the wonderful chromatic gamut offered by the aniline dyes2 it is spun more evenly 7not necessarily more strongly1 and1 indeed1 as a matter of fact1 is far less strong71 and 7to the ,indian7 is much less trouble to procure4 ,then1 too1 when woven1 owing to its good looks1 it sells for more than the native wool fancy1 upon which so much more work has had to be put4 ,hence ,madam ,navaho1 being no fool1 prefers to make what the people ask for1 and ,germantowns are turned out ad libitum4 ,but1 to the knowing1 there is still a higher grade of blanket4 ,this is not1 as one expert 7sic7 would have it1 an attempted copying of ancient blankets1 but a continuation of an art which he declares to be lost4 ,there are several old weavers who preserve in themselves all the old and good of the best days of blanket weaving4 ,they use native dyes1 native wool1--with bayeta when they can get it1--and they spin their wool to a tension that makes it as durable as fine steel4 ,they weave with care1 and after the old fashions1 following the ancient shapes and designs1 and produce blankets that are as good as any that were ever made in the palmiest days of the art4 ,such blankets take long in weaving1 and are both rare and expensive4 ,i have just had one of these fine blankets made 7,january1 #aijc71 and in every sense of the word it is equal to any old blanket ,i ever saw4 ,the common blankets and the extra common are sold by the pound1 the price1 of course1 varying1 and of late years steadily increasing4 ,half-fancy blankets are generally sold by the piece1 and vary in price according to the harmony of the colors1 the fineness of the weave1 and the striking characteristics of the design4 ,this is also true of native wool fancy1 the price being determined by the ,indian according to her notions of the length of the purchaser's purse4 ,on the other hand1 ,germantown yarn having a fixed purchasable price1 the blankets made from it are to be bought by the pound4 ,these remarks1 necessarily1 refer to the original purchases from the ,indian4 ,there are no general rules of purchase price followed by traders1 dealers1 or retail salesmen4 ,in the original colors1 as ,i have already shown1 there are white1 brown1 gray1 and black1 the last rather a grayish-black1 or1 better still1 as ,matthews describes it1 rusty4 ,he also says3 ,they still employ to a great extent their native dyes of yellow1 reddish1 and black4 ,there is good evidence that they formerly had a blue dye2 but indigo1 originally introduced1 ,i think1 by the ,mexicans1 has susperseded this4 ,if they1 in former days1 had a native blue and a native yellow1 they must also1 of course1 have had a green1 and they now make green of their native yellow and indigo1 the latter being the only imported dye-stuff ,i have ever seen in use among them4444 ,the brilliant red figures in their finer blankets were1 a few years ago1 made entirely of bayeta1 and this material is still 7#ahha7 largely used4 ,bayeta is a bright scarlet cloth with a long nap1 much finer in appearance than the scarlet strouding which forms such an important article in the ,indian trade of the ,north4 ,this bayeta or baize was unravelled1 and the ,indian often retwisted the warp to make it firmer than originally1 and then rewove it into his incomparable blankets4 ,from information mainly gained by ,mr4 ,g4 ,h4 ,pepper1 of the ,american ,museum of ,natural ,history1 during his three years' sojourn with the ,navahoes as head of the ,hyde ,exploring ,expedition1 ,i present the following accounts of their native dyes4 ,from the earliest days the ,navahoes have been expert dyers1 their colors being black1 brick-red1 russet1 blue1 yellow1 and a greenish-yellow akin to the shade known as old gold4 ,to make the black dye three ingredients are used2 viz41 yellow ochre1 pinion gum1 and the leaves and twigs of the aromatic sumac 7,rhus aromatica74 ,the ochre is pulverized and roasted until it becomes a light brown1 when it is removed from the fire and mixed with an equal amount of pinion gum4 ,this mixture is then placed on the fire1 and as the roasting continues it first becomes mushy1 then drier and darker1 until nothing but a fine black powder is left4 ,in the meantime the sumac leaves and twigs are being boiled1 five or six hours being required to fully extract the juices4 ,when both are somewhat cooled they are mixed1 and almost immediately a rich bluish-black fluid is formed4 ,for yellow dye the tops of a flowering weed 7,bigelovia graveolens7 are boiled for several hours until the liquid assumes a deep yellow color4 ,as soon as the dyer deems the extraction of the color juices nearly complete1 she takes some native alum 7almogen7 and heats it over the fire1 and1 when it becomes pasty1 gradually adds it to the boiling decoction1 which slowly becomes of the required yellow color4 ,the brick-red dye is extracted from the bark and roots of the sumac1 and ground black alder bark1 with the ashes of the juniper as a mordant4 ,she now immerses the wool and allows it to remain in the dye from half an hour to an hour4 ,whence come the designs incorporated by these simple weavers into their blankets1 sashes1 and dresses8 ,in this1 as in basketry and pottery1 the answer is found in nature4 ,indeed1 many of their textile designs suggest a derivation from basketry ornamentation 7which originally came from nature71 as the angular1 curveless figures of interlaying plaits predominate1 and the principal subjects are the same--conventional devices representing clouds1 stars1 lightning1 the rainbow1 and emblems of the deities4 ,but these simple forms are produced in endless combination and often in brilliant1 kaleidoscopic grouping1 presenting broad effects of scarlet and black1 of green1 yellow1 and blue upon scarlet1 and wide ranges of color skilfully blended upon a ground of white4 ,the centre of the fabric is frequently occupied with tessellated or lozenge patterns of multi-colored sides1 or divided into panels of contrasting colors in which different designs appear2 some display symmetric zigzags1 converging and spreading throughout their length2 in others1 bands of high color are defined by zones of neutral tints1 or parted by thin1 bright lines into a checkered mosaic1 and in many only the most subdued shades appear4 ,fine effects are obtained by using a soft1 gray wool in its natural state1 to form the body of the fabric in solid color1 upon which figures in orange and scarlet are introduced2 also in those woven in narrow stripes of black and deep blue1 having the borders relieved in bright tinted meanders along the sides and ends1 or with a central colored figure in the dark body1 with the design repeated in a diagonal panel at each corner4 ,the greatest charm1 however1 of these primitive fabrics1 is the unrestrained freedom shown by the weaver in her treatment of primitive conventions4 ,to the checkered emblem of the rainbow she adds sweeping rays of color1 typifying sunbeams2 below the many-angled cloud group1 she inserts random pencil lines of rain2 or she softens the rigid meander1 signifying lightning1 with graceful interlacing1 and shaded tints4 ,not confining herself alone to these traditional devices1 she invents her own methods to introduce curious1 realistic figures of common objects1--her grass brush1 wooden weaving fork1 a stalk of corn1 a bow1 an arrow1 or a plume of feathers from a dancer's mask4 ,thus1 although the same characteristic styles of weaving and decoration are general1 yet none of the larger designs are ever reproduced with mechanical exactness2 each fabric carries some distinct variation1 some suggestion of the occasion of its making1 woven into form as the fancy arose4 ,i have thus quoted from an unpublished manuscript of one of the greatest ,navaho authorities of the ,united ,states--,mr4 ,a4 ,m4 ,stephen--in order to confirm my own oft-repeated and sometimes challenged statements that the ,navaho weaver finds in nature her designs1 and that in most of her better blankets there is woven some suggestion of the occasion of its making4 ,this imitative faculty is1 par excellence1 the controlling force in aboriginal decoration so far as ,i know the ,amerind of the ,southwest4 ,with many of the younger women1 submission to the imitative faculty in weaving is becoming an injury instead of a blessing4 ,instead of looking to nature for their models1 or finding pleasure in the religious symbolism of the older weavers1 they have sunk into a lazy1 apathetic disregard1 and they slavishly and carelessly imitate the work of their elders4 ,this is growingly true1 ,i am sorry to say1 with both basket makers and blanket weavers4 ,on my recent trips ,i have come in contact with many fair specimens1 both in basketry and blanketry1 and when ,i have asked for an explanation of the design the reply has been3 ,me no sabe6 ,i make 'em all same old basket1 or all same old ,navaho blanket4 ,here is perversion of the true imitative faculty which sought its pure and original inspiration from nature4 ,it will not be out of place here to correct a few general misapprehensions in regard to the older and more valuable ,navaho blankets4 ,these erroneous ideas are partly the result of the misstatements of an individual who sought thereby to enhance the value of his own collection4 ,it is true that good bayeta blankets are comparatively rare1 but they are far more common than he would have his readers believe4 ,the word bayeta is nothing but the simple ,spanish for the ,english baize1 and is spelled bayeta1 and not balleta or vayeta4 ,it is a bright red baize with a long nap1 made especially in ,england for ,spanish trade 7not ,turkish1 as this expert claims71 and by the ,spanish and ,mexicans sold to the ,indians4 ,up to as late as #ahic bayeta blankets were being made plentifully4 ,since then comparatively few have been made4 ,the bayeta was a regular article of commerce1 and could be purchased at any good wholesale house in ,new ,york4 ,it was generally sold by the rod1 and not by the pound4 ,the duty now is so high that its importation is practically prohibited1 it being1 ,i believe1 about sixty per cent4 ,and yet ,i am personally acquainted with several weavers who will imitate perfectly1 in bayeta1 any blanket ever woven1 and that the native dyes for other colors will be used4 ,we are told that an ,indian woman will not take the time to weave blankets such as were made in the olden time4 ,i have several that took nine1 twelve1 and thirteen months to make1 and if the pay is good enough any weaver will work on a blanket a year1 or even two years1 if necessary4 ,the length of time makes no difference1 as several traders in ,indian blankets can vouch4 ,indeed1 it would be quite possible to obtain the perfect reproduction of any blanket in existence1 which would be satisfactory to any board of genuine experts1 the only differences between the new and the ancient blankets being those inseparable from newness and age4 ,while bayeta blankets are not common by any means1 they aggregate many scores in the mass1 and are to be found in many collections1 both ,east and ,west4 ,it is a difficult matter to even suggest in a photograph or an engraving any idea of the beauty and charm of one of these old ,navaho blankets4 ,illustration3 ,,an ,,aged ,,navaho ,,and ,,her ,,hogan4 ,illustration3 ,,navaho ,,family ,,and ,,hogan ,,in ,,the ,,painted ,,desert4 ,it will be observed that ,i have written as if the major portion of the weaving of ,navaho blankets was done by the women4 ,dr4 ,matthews1 however1 writing in or before #ahha1 says that there are 444 a few men who practise the textile art1 and among them are to be found the best artisans of the tribe4 ,of these men but one or two are now alive1 if any1 and ,i have seen one only who still does the weaving4 ,in late years a few ,navaho weavers have invented a method of weaving a blanket both sides of which are different4 ,the ,salish stock of ,indians make baskets the designs of which on the inside are different from those on the outside1 but this is done by a simple process of imbrication1 easy to understand1 which affords no key to a solution of the double-faced ,navaho blanket4 ,i have purchased two or three such blankets1 but as yet have not found a weaver who would show me the process of weaving4 ,dr4 ,matthews thinks this new invention cannot date farther back than #ahic1 as prior to that time ,mr4 ,thomas ,v4 ,keam1 the oldest trader with the ,navahoes1 had never seen one4 ,yet one collector declares he had one as far back as fifteen years ago4 ,in addition to the products of the vertical loom the ,navaho and also the ,pueblo women weave a variety of smaller articles of wear1 all of which are remarkable for their strength and durability as well as for their striking designs4 ,,chapter ,,xi ,,the ,,wallapais ,it is hard to conceive of a people1 numbering nearly a thousand souls1 lodged within the borders of the ,united ,states1 of whom nothing has been written4 ,the only references to the ,wallapais are to be found in the casual remarks of travellers or soldiers1 and later1 the agent's reports to the ,commissioner of ,indian ,affairs4 ,perhaps the earliest reference to them is in ,padre ,garcs' ,diary1 where1 in describing the ,mohaves1 he says the ,wallapais 7spelling the name ,jaguallapais7 are their enemies on the east4 ,then1 on leaving the ,mohaves and journeying east1 he himself reaches the tribe in the neighborhood of where the town of ,kingman now stands4 ,six miles northwest of ,kingman are located ,beale's ,springs1 which pour forth the best supply of water in the whole region2 hence it was natural that the ,wallapais should have established their homes near it4 ,in the ,wallapai ,origin ,legend the story of their dispersion to this region is told4 ,the ,wallapai ,mountains are close by1 a few miles to the southeast1 and from the pines of these mountains they get their name2 ,wal-la1 tall pine2 pai1 people1--the people of the tall pine4#f #f ,there are several other fair springs in the vicinity1 chiefly ,johnson's to the north of ,kingman1 and ,gentile ,springs1 below the pass through which the ,santa ,f railway enters ,sacramento ,valley4 ,garcs says the people received him hospitably and conducted themselves with me as comported with the affection that ,i had shown toward them4 ,their dress was antelope skins and some shirts of ,moki1 doubtless the cotton woven shirts of these primitive weavers4 ,lieutenant ,ives1 in his interesting report of his early explorations in this region1 describes the ,wallapais in ,peach ,springs and ,diamond ,canyons1 another of their favored locations1 and ,captain ,bourke in his ,on the ,border with ,crook makes passing mention of them4 ,on ,january #d1 #ahhc1 ,president ,arthur decreed the following as their reservation3-- ,it is hereby ordered that the following-described tract of country situated in the ,territory of ,arizona be1 and the same is hereby1 set aside and reserved for the use and occupancy of the ,hualapai ,indians1 namely3 ,beginning at a point on the ,colorado ,river five miles eastward of ,tinnakah ,spring2 thence south twenty miles to crest of high mesa2 thence south forty degrees east twenty-five miles to a point of ,music ,mountains2 thence east fifteen miles2 thence north fifty degrees east thirty-five miles2 thence north thirty miles to the ,colorado ,river2 thence along said river to the place of beginning2 the southern boundary being at least two miles south of ,peach ,spring1 and the eastern boundary at least two miles east of ,pine ,spring4 ,all bearings and distances being approximate4 ,,chester ,a4 ,,arthur4 ,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 ,arizona4 ,it was the favorite camping-place of the wagons travelling between ,fort ,mohave and ,fort ,whipple1 near ,phnix4 ,johnson's and ,gentile ,springs also being in line1 and the pass just below ,kingman leading into the ,sacramento ,valley being the most natural outlet for a railway1 the building of the ,atlantic and ,pacific1 by which name the section of the great ,santa ,f transcontinental system which extends from ,albuquerque1 ,new ,mexico1 to ,barstow1 ,california1 was originally known--found the ,wallapais and at once put them in contact with the outside world and our civilization4 ,unfortunately the actual builders of a railway and their followers do not always represent the best elements of our civilization1 and the meeting in this case was decidedly against the best interests of the ,wallapais4 ,close proximity1 also1 to a border mining town1 such as ,kingman1 has not tended to the elevation of the morals or ideals of the ,wallapais1 and in a short time many of those who resided near the railways became known for their degradation4 ,the men yielded to the white men's vices and soon inducted their women into the same courses1 so that for a long period of years the name ,wallapai seemed to be almost synonymous with drunkenness1 gambling1 wild orgies1 and the utmost degradation4 ,in those days it was no uncommon sight to see as many as twenty men1 women1 and children lying around drunk in either ,kingman or ,hackberry1 and ,i have personal knowledge of several cases where fathers took their daughters and sold them to white men1 into a bondage infinitely worse and more degrading than slavery4 ,of late years this condition has been largely improved4 ,when the government schools were established and a field matron sent to work with the ,wallapais1 new elements of our civilization were introduced to these unfortunates1 and nobly they have responded4 ,with few exceptions they are now industrious1 sober1 honest1 and reliable4 ,the ,wallapais are of ,yuman stock4 ,in appearance they more nearly resemble the ,mohaves found at ,parker1 on the reservation1 than any other of the peoples in the immediate region4 ,they have the same stout1 sturdy1 fleshy build1 heavy faces1 and general habits1 though in many respects they are a different people4 ,they regard the ,havasupais as their cousins1 and the speech of the two peoples is very similar4 ,indeed any person who can speak the one can easily be understood by one who speaks the other4 ,according to their traditions1 it was one of the mythical heroes of the ,wallapais--,pach-i-tha-a-wi--who made the ,grand ,canyon4 ,there had been a big flood and the earth was covered with water4 ,no one could stir but ,pach-i-tha-a-wi1 and he went forth carrying a big knife he had prepared of flint1 and a large1 heavy wooden club4 ,he struck the knife deep into the water-covered ground and then smote it deeper and deeper with his club4 ,he moved it back and forth as he struck it further into the earth1 until the canyon was formed through which all the water rushed out into the ,sea of the ,sunset4 ,then1 as the sun shone1 the ground became hard and solid as we find it to-day4 ,in physical appearance the ,wallapais are a far coarser and heavier type than the ,navahoes4 ,they are medium in height1 small-boned1 and fat4 ,their features are heavy and coarse4 ,the nose is flat between the eyes and broad at the base1 and the nostrils large1 denoting good lung power and capacity4 ,the septum is very large and heavy4 ,the cheek-bones generally are high and prominent1 and the chin well rounded1 rather than square1 like that of most of the ,navahoes4 ,their shoulders are broad1 with head set close in4 ,seldom is a long-necked man or woman seen4 ,the upper lips are full and the under ones thick1 with a slight droop at the corners4 ,the eyes are large and limpid1 brown or black1 and capable of great seriousness or merry sparklings4 ,the foreheads are narrow1 rounding off on each side4 ,the heads are round without any great fulness of the back regions4 ,most of them have good teeth1 white and strong1 though the use of white men's coffee1 baking powder1 and other demoralizing foods and drinks1 have begun to work appreciable injury to them4 ,the women generally wear their hair banged over the forehead1 so that the eyebrows are almost covered1 and the rest of the hair is cut off level with the shoulders1 so that a well-combed head of hair falls heavily around the whole head1 covering the major part of the cheeks and sides of the chin4 ,i once made an interesting discovery in regard to this almost complete covering up of the face with the hair4 ,i wished to make a photograph of a woman ,i had long known and been friendly with4 ,as her eyes and face were scarcely distinguishable1 ,i took the liberty of putting back the hair from her cheeks4 ,she arose in anger1 and for three years refused to speak or meet me4 ,i had given to her the most serious insult a man could offer to a ,wallapai woman4 ,the hair is coarse1 thick1 and black1 though after a shampoo with amole root it is silky and glossy4 ,the men tie the banda around the forehead and seldom wear a hat except when in the towns of the white men4 ,as a rule both men and women have sweet and soft voices1 though a few are harsh and forbidding4 ,the tattoo is common4 ,the work is done with pins1 and charcoal is rubbed in as the punctures are made4 ,this gives a bluish-black appearance which is permanent4 ,they also paint their faces in red1 yellow1 and black4 ,the chief purpose of both tattooing and painting is to enhance their beauty1 though there are times when the tattooing has a distinct significance4 ,illustration3 ,,navaho ,,woman ,,on ,,horseback4 ,illustration3 ,,the ,,winner ,,of ,,the ,,gallo ,,race ,,at ,,tohatchi4 ,in school the boys and girls are slow but sure in their learning4 ,they read1 write1 spell1 and figure with accuracy and speed1 and compare favorably with white children in the rapidity of their progress4 ,most of the schoolgirls are heavily built and coarse1--indeed1 all but two children1 the daughters of ,bi-cha 7commonly called ,beecher71 who are slim and slight4 ,in another chapter ,i have explained the charge that ,wallapai parents were unkind1 even cruel to their children4 ,that charge can no longer be maintained4 ,they are kindness itself1 as a rule1 and from babyhood up the children receive all the care of which the parents deem them needful4 ,some of their babes are as chubby and pretty and sweet-tempered as any ,i have ever seen1 and much fun have ,i had in photographing those who were especially attractive to me4 ,one mother enjoyed my appreciation of her offspring and was most good-natured in yielding to my desire to often photograph her4 ,the little one would coo and laugh and kick her little feet and legs in merriment1 or go to sleep in my or her mother's arms1 or even when standing up in her wicker cradle4 ,when ,i hung her up upon the wall she soberly looked at me1 but made no demonstration of fear4 ,her mother1 however1 looked to see what ,i was doing4 ,i bade her gaze upon her child1 and the merry laugh she gave would have been an astonishment to those who regard the ,indian as dull1 stolid1 expressionless4 ,indeed one of the most laughing merry sprites it has ever been my good fortune to know is a ,wallapai maiden of some eighteen years4 ,seldom is she seen any other way than smiling or cheerily laughing4 ,she is a perfect witch for mischief and practical jokes1 and is never so happy as when she can perpetrate one upon a white man whom she can trust4 ,in that word trust lies the whole key to the demeanor of an ,indian1 either man1 woman1 or child1 towards a white person4 ,if you are trusted the whole inner life is left open as a clear page2 if not1 the book is closed1 locked1 sealed1 and the key thrown away4 ,i had long wished to photograph the ,wallapais1 but they had always objected4 ,when ,i arrived at ,kingman ,i sent ,pu-chil-ow-a1 the interpreter and policeman1 to call a powwow4 ,i sent an express invitation to the chiefs1 ,serum1 ,leve-leve1 ,sus-quat-i-mi1 and ,qua-su-la4 ,serum was away at ,mineral ,park with a band of ,wallapais whose services he farms out to the mine owners1 ,leve-leve was sick and not expected to live1 but ,sus-quat-i-mi and ,quasula would come4 ,we were permitted to use the schoolhouse1 and just about sunset ,i was busily engaged when there came a loud rap at the door4 ,i hastened to open it1 and there stood a dignified1 well-built1 slightly bearded1 neatly dressed man1 who smiled and bowed with dignity and courtesy4 ,he wore a cap1 and at first sight looked more like a retired sea-captain than anything1 so ,i responded to his bow with the question as to what did ,i owe the honor of his visit4 ,why1 you sent for me6 he replied4 ,i sent for you8 ,when8 ,then he heartily laughed and exclaimed3 ,you no sapogi me8 ,i'm ,sus-quat-i-mi1 ,wallapai ,charley4 ,to say ,i was surprised was to put it mildly4 ,later on ,quasula1 ,big ,water 7,ha-jiv-a-ha71 ,eagle ,feather 7,sa-ka-lo-ka71 ,acorn ,flour 7-t-na71 ,coyote ,eating ,fish-gut 7,ka-ha-cha-va71 and other leading men came1 and we had quite an interesting meeting4 ,i stated to them my object in coming3 ,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 ,desert4 ,i have come for years among you to find out and to tell them4 ,when ,i speak of ,quasula they ask me to tell what he looks like1 and ,i tell them as well as ,i can1 but if ,i could show them a sun-picture they would know so much better than my words make clear4 ,so ,i wish you no longer to be as children and babes4 ,i have made the sun-pictures of ,navahoes1 ,hopis1 ,havasupais1 ,apaches1 ,pimas1 ,acomas1 ,paiutis1 and others2 why should ,i not make yours8 ,when they presented their superstitions1 ,i reasoned against them1 and finally ,quasula settled the whole matter in my favor by rising and saying with great dignity3 ,we have heard our brother with the white face and black beard4 ,he speaks in one way1--not in two ways at once4 ,his words breathe truth4 ,we need not fear the sun-picture4 ,i will go to him to-morrow and he shall make as many sun-pictures of me and my family as he desires4 ,i want him to be able to tell to our white brothers who live by the ,sunrise ,sea all he has learned of us4 ,we are a poor1 ignorant people1 we are few and do not know much4 ,the white men are many and they know as much as they are many4 ,let them send more people to teach us and our children and we will gladly welcome them4 ,some of our people have been bad4 ,bad white men have made them worse4 ,we want the bad men to be kept away1 but we will welcome good white men1 and our children shall learn from them and be wise4 ,then ,sus-quat-i-mi arose1 and in heavy and somewhat pompous speech said3 ,many years ago our white brother made my sun-picture at ,peach ,springs4 ,he has eaten tunas1 mescal1 pinion nuts1 and corn at my hawa4 ,we have slept side by side under the same stars1 and the same wind has played with his beard and my hair4 ,i know him4 ,he knows me4 ,his words are straight4 ,when he made my sun-picture he said it would do me no harm1 and here ,i am1 after several snows1 and ,i am as well as ever4 ,he shall make more sun-pictures of me to-morrow1 and ,i will sing for him and dance the war-dance of my people4 ,big ,water and the others followed and my aim was accomplished4 ,next morning we set forth1--,puchilowa1 my friend and photographer1 ,mr4 ,c4 ,c4 ,pierce1 of ,los ,angeles1 and myself1--laden down with four cameras and an abundance of plates and films4 ,we succeeded in getting many photographs1 some of which are here reproduced4 ,but at one camp1 an old woman1 the grandmother1 doubtless1 of two children left in her care1 refused to be pictured4 ,she covered herself up and bade the children hide their faces1 but their curiosity overcame their fears and they were caught4 ,poor old ,leve-leve and his wife were found1 both of them nearly blind1 in their miserable hawa1 a mile or so from ,kingman4 ,i had some useful medicament for their eyes1 and although it hurt dreadfully1 they both patiently bore the pain while ,i gave their eyes treatment4 ,by the side of the old man was his gourd rattle1 which the shaman had left to help him drive away sickness1 and for hours the old man sat quietly singing and rattling1 endeavoring to get rid of the evil powers that were cursing him4 ,while ,i made a picture of him in the dark hut1 his wife went into an inner room and soon returned clad in an elaborately fringed apron of buckskin4 ,this was her ceremonial costume1 made by ,leve-leve for her as the mother of the tribe1 when she led the annual dance of thanksgiving for the corn and melon harvest4 ,sus-quat-i-mi was as good as his word1 and ,i not only secured some excellent photographs of him1 but he sang for me into the graphophone some of his ceremonial songs4 ,the ,wallapais' war-song is a stirring and exciting one1 and it conveys us back to the days when their primitive weapons were in use4 ,after an incitation to anger against the foe it bids the warriors get rocks and tie them up in buckskins2 make of them fierce and deadly battle-hammers1 with which smite and kill your foes4 ,take the horns of the buck and sharpen them1 and with them seek the hearts of your enemies with blows skilful and strong4 ,puchilowa sang for me the ,wallapai song on the death of their chiefs4 ,it is a weird1 mournful melody1 which1 however1 ,i have not yet had time and opportunity to transcribe from the graphophone4 ,it says3 ,our chief1 our father1 our friend1 is dead4 ,his voice is silent1 his tread is silent4 ,come together1 ye his friends1 and cry about with sorrow4 ,burn up his body that his spirit may go to the world of spirits4 ,burn up his house that his spirit may not long to stay around4 ,burn up all his possessions that they may be with him in the spirit world4 ,then let no one to whom he belonged stay near the place where he died4 ,move away1 that his spirit may feel nothing to keep him to the earth4 ,hence it will be seen that the ,wallapai is naturally a believer in cremation4 ,indeed he still practises the burning of his dead1 except where white influences are brought to bear4 ,these influences are not altogether a perfect good4 ,there is no harm in burning the dead1 but1 unfortunately1 the general ,indian belief is that the goods of the deceased1 his horses1 his guns1 his clothes1--indeed1 all his personal possessions1 and the gifts of his friends1--should also be burned to accompany him to the spirit world4 ,if this destruction of valuable property could be arrested without interfering with the corporeal cremation1 it would be a good thing4 ,the thanksgiving song for harvest1 though purely ,indian1 is a much more cheerful melody4 ,puchilowa gave me the words1 as well as sang the song in the graphophone1 but he was unable to tell what the words meant4 ,the old ,indians gave me this song long time ago4 ,i sing it all 'a time at harvest4 ,i no sapogi 7understand7 what it means4 ,ho si a ya ma1 ,in ya a sonk a kt a1 ,in ya va va vam ,ho si a ya ma ,in ya ha sak a kt a1 etc41 ad infinitum4 ,there are three native policemen1 engaged by the ,indian department1 among the ,wallapais1--,puchilowa1 7,jim ,fielding71 at ,truxton2 ,su-jin-i-mi 7,indian ,jack71 at ,kingman2 and ,wa-wa-ti-chi-mi1 at ,chloride4 ,each receives ten dollars per month for his services4 ,it was the former who acted as interpreter during my last visit4 ,i had just finished making the photographs of ,quasula and one or two others1 when an old woman and her husband came in from the desert4 ,as he sat waiting for me to photograph him1 he took some prickly pears from his bundle and began to eat them4 ,i had often seen tourists from the ,east fill their fingers with the almost invisible and countless spines of the prickly pear1 so ,i asked ,at-e-e how he gathered them4 ,picking up a stick1 he sharpened one end1 thrust it into his fruit1 and1 as if it were still on the tree1 chopped it off with his knife4 ,now1 still holding it on the stick1 he peeled it and then handed it to me to eat4 ,it is a slightly sweet and acid fruit1 dainty enough in flavor1 but so crowded with annoying small seeds as not to pay for the trouble of separating them4 ,elsewhere ,i have described the method of making fire with the drill4 ,while talking with ,atee1 to whom ,i had given some tobacco which he twisted into a cigarette1 he suddenly asked me for a match4 ,i said ,i would give him a boxful if he would make a fire without a match4 ,in a minute he set to work4 ,he borrowed the walking cane of ,puchilowa1 which had just the right kind of end to it1 and then1 getting a piece of softer1 half-rotten but very dry wood1 he bored a small hole in it4 ,now1 taking the stick1 he placed the end of it into the hole1 and then1 rubbing the stick between his hands1 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 revolving4 ,stopping for just a moment1 he got some dry punk and put it into the hole and around the end of the stick and began to twirl it again1 at the same time gently blowing on the punk4 ,in less time than it takes me to write it he had got a spark4 ,this he blew gently until it became two1 or three and more1 and then with a few pieces of shredded cedar bark he picked up the sparks1 blew them more and more until the bark was ignited1 and in five minutes he had a good camp-fire4 ,mescal is one of the chief native foods of both ,wallapais and ,havasupais4 ,they call it vi-yal4 ,it is made in winter1 when the plant is fullest of moisture4 ,it is a species of cactus that is treated as follows3 ,a sharp stick is thrust into the plant to see if it is soft and moist enough4 ,then the outer leaves are cut off until the white1 pulpy1 and fibrous masses inside are exposed4 ,this is the part used4 ,it is cooked in large pits1 ten or more feet in diameter4 ,a hole is dug in the ground1 or better still1 in a mass of rocky dbris4 ,plenty of wood is laid in the hole1 and this covered over with small pieces of rock upon which the material to be cooked is placed four or five feet high4 ,this1 in turn1 is also covered with small stones1 grass1 and dirt to keep in the heat4 ,the wood is then fired and allowed to burn for two or more days4 ,then the dirt and grass are taken off1 and if the mass has cooked brown it is removed1 piled upon flat rocks1 and then pounded by the women into big flat sheets1 three or four feet wide and twice as long4 ,exposure in the sun rapidly dries it1 when it is folded up into two or three feet lengths1 taken home1 and stored for winter use4 ,sometimes the mescal is pounded and eaten raw1 and again it is pounded1 soaked in plenty of water1 partially fermented1 and the liquor used as a drink4 ,the fruit of the tuna 7a-te-e7 is sometimes pounded and rolled into a large mass1 dried1 and put away for future use4 ,thus prepared it will keep for a long time1 very often being brought out a year after1 when the new crop is nearly ripe4 ,other natural vegetable foods of the ,wallapais are a black grass seed 7a-gua-va71 white grass seed 7i-eh-la71 the acorn and the pinion nut 7o-co-o74 ,the shamans and others sometimes take the jimson-weed 7smal-a-ga-to-a71 pound it up1 soak it1 and drink the decoction4 ,it is a frightful drink1 producing results worse than whiskey4 ,for a time the debauchee sees visions and dreams dreams1 then he becomes crazy and frantic1 and then1 exhausted1 tosses in a quieter delirium until restored to his senses1 to be nervously racked for days afterwards4 ,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 plants4 ,until ,miss ,calfee1 of the ,indian ,association1 was sent to work among the ,wallapais1 they had so entirely neglected the art of basket weaving as to let it almost entirely die out amongst them4 ,by her endeavors1 however1 it has been resuscitated1 and now there are quite a number of fairly good ,wallapai baskets made4 ,the inordinate love of bright colors manifested by the average white tourist--note ,i say tourist1 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 colors4 ,these are mainly the white of the willow and the black of the martynia4 ,a straw-color1 a yellow1 and a red are also native with them1 the dyes being vegetable and mineral secured from plants1 roots1 and rocks close at hand4 ,some of the younger girls have set themselves to learn the art1 and one of them is already most successful4 ,she is a bright and cheerful maiden1 and the basket she holds in her lap is of her own manufacture4 ,the design is worked out in martynia4 ,it represents the plateaus and valleys of her home1 and the inverted pyramid is the tornado or cyclone4 ,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-fields1 melon-patches1 and peach-trees which are in the canyon depths4 ,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 to4 ,when the reserve was set apart by executive order a man named ,spencer was living on land included therein1 and he claimed two of the finest of the springs1 one1 that of ,mattaweditita1 being their most sacred of places4 ,he was soon murdered1 whether by ,indians or whites ,i am unable to say1 and no one occupied these springs until a man named ,w4 ,f4 ,grounds1 regardless of the executive order1 took possession of1 and claimed1 ,mattaweditita to the exclusion of the ,wallapais4 ,this he sold to a man named ,j4 ,w4 ,munn4 ,later he and ,munn had quarrels about it and both claimed it4 ,then the ,indian ,agent interfered1 and1 finding that the ,indians had always claimed it as their own1 that it was on their reserve1 and that they actually wished to continue to cultivate it1 he ordered both men to leave4 ,grounds had about seventy-five head of cattle and ,munn had a garden4 ,the latter vacated quietly1 but ,grounds brought back his cattle after they were removed4 ,in the meantime the ,indians had planted their gardens1 and when the cattle came in their crops were speedily demolished4 ,again the cattle were removed and again brought back4 ,about this time some one generously gave to the ,indians1 or left where they could be picked up1 some melons or cucumbers or both1 of which fourteen of the ,wallapais living in ,mattaweditita ,canyon partook4 ,of the fourteen1 thirteen sickened and died4 ,of course there was no way of fastening this dastardly and cowardly crime upon any one1 but whites as well as ,indians are pretty generally agreed as to who was its perpetrator4 ,the few remaining ,indians were now given wire to fence in the canyon1 but the old animals of ,grounds' herds pushed the wires down in their eagerness to get to and eat the ,indians' wheat4 ,the trails were now fenced1 and this proved an effectual bar4 ,later this exemplary white man turned a band of saddle horses into an ,indian's garden on the reservation for pasturage4 ,this brought upon him an order of exclusion from the reservation and a command to entirely remove his stock within a year4 ,whether this has been done or not ,i am unable to say1 although the ,department at ,washington confirmed the order and required that it be done4 ,during all this squabbling it can well be imagined how the crops of the ,indian suffers2 but what must be his conception of white men1 their government1 and their justice8 ,,chapter ,,xii ,,the ,,advent ,,of ,,the ,,wallapais ,in the days of the long ago1 when the world was young1 there emerged from ,shi-p-pu two gods1 who had come from the underworld1 named ,to-cho-pa and ,ho-ko-ma-ta4 ,when these brothers first stood upon the surface of the earth1 they found it impossible to move around1 as the sky was pressed down close to the ground4 ,they decided that1 as they wished to remain upon the earth1 they must push the sky up into place4 ,accordingly1 they pushed it up as high as they could with their hands1 and then got long sticks and raised it still higher1 after which they cut down trees and pushed it up higher still1 and then1 climbing the mountains1 they forced it up to its present position1 where it is out of reach of all human kind1 and incapable of doing them any injury4 ,while they were busy with their labors1 another mythical hero appeared on the scene1 on the north side of the ,grand ,canyon1 not far from the canyon that is now known as ,eldorado ,canyon4 ,those were the days of the old1 when the animals had speech even as men1 and in many things were wiser than men4 ,the ,coyote travelled much and knew many things1 and he became the companion of this early-day man1 and taught him of his wisdom4 ,this gave the early man his name1 ,ka-that-a-ka-na-ve1 which means ,told or ,taught by the ,coyote4 ,illustration3 ,a ,,wallapai1 ,,making ,a ,,meal ,,on ,,the ,,fruit ,,of ,,the ,,tuna1 ,,or ,,prickly ,,pear4 ,illustration3 ,,wallapai ,,maiden ,,and ,,prayer ,,basket4 ,for long they lived together1 until the man began to grow lonesome4 ,he no longer listened to the speech of the ,coyote1 and that made the animal sad4 ,he wondered what could be done to bring comfort to his human friend1 and at length suggested that he consult ,those ,above4 ,kathat-a-kanave was lonesome because there were none others of his kind to talk to4 ,he longed for human beings1 so1 accepting the advice of the ,coyote1 he retired to where he could speak freely to ,those ,above of his longings and desires4 ,he was listened to with attention1 and there told that nothing was easier than that other men1 with women1 should be sent upon the earth4 ,build a stone hawa--stone house--not far from ,eldorado ,canyon1 and then go down to where the waters flow and cut from the banks a number of canes or sticks4 ,cut many1 and of six kinds4 ,long thick sticks and long thin sticks2 medium-sized thick sticks and medium-sized thin sticks2 short thick sticks and short thin sticks4 ,lay these out carefully and evenly in the stone hawa1 and when the darkest hour of the night comes1 the ,powers of the ,above will change them into human beings4 ,but1 beware1 lest any sound is made4 ,no voice must speak1 or the power will cease to work4 ,gladly ,kathat-a-kanave returned to the stone house1 and with a hearty good-will he cut many canes or sticks4 ,he carried them to the house1 and laid them out as he had been directed1 all the time accompanied by the ,coyote1 who rejoiced to see his friend so cheerful and happy4 ,kathat-a-kanave told ,coyote what was to occur1 and ,coyote rejoiced in the wonderful event that was about to take place4 ,when all was ready ,kathat-a-kanave was so wearied with his arduous labors that he retired to lie down and sleep1 and bade ,coyote watch and be especially mindful that no sound of any kind whatever issued from his lips4 ,coyote solemnly pledged himself to observe the commands1--he would not cease from watching1 and not a sound should be uttered4 ,feeling secure in these promises1 ,kathat-a-kanave stretched out and was soon sound asleep4 ,carefully ,coyote watched4 ,darker grew the night4 ,no sound except the far-away twho6 twho6 of the owl disturbed the perfect stillness4 ,suddenly the sticks began to move4 ,in the pitch blackness of the house interior1 ,coyote could not see the actual change1 the sudden appearing of feet and legs and hands and arms and head1 and the uprising of the sticks into perfect men and women1 but in a few moments he had to stand aside1 as a torrent of men1 women1 and children poured out of the doorway4 ,without a word1 but thrilled even to the tip of his tail with delight1 he examined men1 women1 youths1 maidens1 boys1 girls1 and found them all beautifully formed and physically perfect4 ,still they came through the door4 ,several times he found himself about to shout for joy1 but managed to restrain his feelings4 ,more came1 and as they looked around them on the wonderful world to which they had come from nothingness1 and expressed their astonishment 7for they were able to speak from the first moment71 ,coyote became wild with joy and could resist the inward pressure no longer4 ,he began to talk to the new people1 and to laugh and dance and shout and bark and yelp1 in the sheer exuberance of his delight4 ,how happy he was6 ,then there came an ominous stillness4 ,the movements from inside the house ceased2 no more humans appeared at the doorway4 ,almost frozen with terror1 ,coyote realized what he had done4 ,the charm had ceased4 ,those ,above were angry at his disobedience to their commands4 ,when ,kathat-a-kanave awoke he was delighted to see the noble human beings ,those ,above had sent to him1 but when he entered the hawa his delight was changed to anger4 ,there were hundreds more sticks to which no life had been given4 ,infuriated1 he turned upon ,coyote and reproached him with bitter words for failing to observe his injunction1 and then1 with fierce anger1 he kicked him and bade him begone6 ,his tail between his legs1 his head bowed1 and with slinking demeanor1 ,coyote disappeared1 and that is the reason all coyotes are now so cowardly1 and never appear in the presence of mankind without skulking and fear4 ,as soon as they had become a little used to being on the earth1 ,kathat-a-kanave called his people together and informed them that he must lead them to their future home4 ,they came down ,eldorado ,canyon1 and then crossed ,hackataia 7the ,grand ,canyon7 and reached a small but picturesque canyon on the ,wallapai reservation1 called ,mat-ta-wed-it-i-ta4 ,this is their ,garden of ,eden4 ,here a spring of water supplies nearly a hundred miners' inches of water1 and there are about a hundred acres of good farming land1 lying in such a position that it can well be irrigated from this spring4 ,on the other side of the canyon is a cave about a hundred feet wide at its mouth1 and perched fully half a thousand feet above the valley4 ,now ,kathat-a-kanave disappears in some variants of the story1 and ,hokomata and ,tochopa take his place at ,mattaweditita4 ,the latter is ever the hero4 ,he gave the people seeds of corn1 pumpkins1 melons1 beans1 etc41 and showed them how to plant and irrigate them4 ,in the meantime they had been taught how to live on grass seeds1 the fruit of the tuna 7prickly pear71 and mescal1 and how to slay the deer1 antelope1 turkey1 jack-rabbit1 cottontail1 and squirrel4 ,when the crops came ,tochopa counselled them not to eat any of the product except such as could be eaten without destroying the seeds1--the melons and pumpkins1--so that when planting time came they had an abundance4 ,when the next harvest was ripe the crops were large1 and after picking out the best for seeds1 some were stored away in the cave as a reserve and the remainder eaten4 ,as the years went on they increased in numbers and strength4 ,tochopa was ever their good friend and guide4 ,he taught them how to dance and smoke and rattle when they became sick2 he gave them toholwa--the sweat-house--to cure them of all evil2 he taught the women how to make pottery1 baskets1 and blankets woven from the dressed skins of rabbits4 ,the men he taught how to dress buckskin1 and hunt and trap all kinds of animals good for food4 ,thus they came almost to worship him and be ever singing his praises4 ,this made ,hokomata angry4 ,he went away and sulked for days at a time4 ,in his solitude he evidently thought out a plan for wreaking his jealous fury upon ,tochopa and those who were so fond of him4 ,there was one family1 the head of which was inclined to be quarrelsome1 and ,hokomata went and made special friends with him4 ,he taught the children how to make pellets of clay1 and put them on the end of sticks and then shoot them4 ,soon he showed them how to make a dart1 then a bow and arrow1 and later how to take the horn of a deer1 put it in the fire until it was softened so that it could be moulded to a sharp point4 ,this made a dangerous dagger4 ,finally he wrapped buckskin around a heavy stone1 and put a handle to it1 thus making a war-club2 took a rock and made a battle-hammer of it2 and still another1 the edge of which he sharpened so that a battle-axe was provided4 ,in the meantime he had been stealthily instilling into the hearts of his friends the feelings of hatred and jealousy that possessed him4 ,he taught the children to shoot the mud pellets at the children of other families4 ,he supplied the youths with slings1 and bows and arrows1 and soon stones and arrows were shot at unoffending workers4 ,protestations and quarrels ensued1 the fathers and mothers of the hurt children being angry4 ,hokomata urged his friends to defend their children1 and they took their clubs1 battle-hammers and axes1 and fell upon those who complained4 ,thus discord and hatred reigned1 and soon the two sides were involved in petty war4 ,tochopa saw ,hokomata's movements with horror and dread4 ,he could not understand why he should do these terrible things4 ,yet when the people came to him with their complaints he felt he must sympathize with them4 ,the trouble grew the greater the population became1 until at last it was unbearable4 ,then ,tochopa determined on stern measures4 ,stealthily he laid his plan before the heads of the families4 ,each was to leave the canyon1 under the pretext of going hunting1 gathering pinion nuts1 grass seeds1 or mescal1 and go in different directions4 ,then at a certain time they were all to gather at a given spot1 and there provide themselves with weapons4 ,everything was done as he had planned1 the quarrellers--the ,wha-jes--remaining behind with ,hokomata4 ,then1 one night1 the whole band1 well armed1 returned stealthily to the canyon and fell upon the quarrellers4 ,many were slain outright1 and all the remainder driven from the home they had cursed4 ,not one was allowed to remain4 ,thus the ,wha-jes became a separate people4 ,white men to-day call them ,apaches1 but they are really the ,wha-jes1 the descendants of the quarrelsome people the ,wallapais drove out of ,mattaweditita ,canyon4 ,hokomata was furious4 ,he was conquered1 but led his people to settle not far away1 and many times they returned to the canyon and endeavored to kill all they could4 ,thus warfare became common4 ,the spear was invented1--a long stick with a sharpened point of flint4 ,sometimes the ,wha-jes would come in large numbers1 when many of the men were away hunting4 ,then all the attacked would flee to the cave before mentioned--which they still call ,kathat-a-kanave's ,nyu-wa 7,cave ,house7--where they built an outer wall of fortification1 and farther back still another4 ,several times the outer wall was stormed and taken1 but never could the ,wha-jes penetrate to the inner part of the cave1 so to this day it is termed ,wa-ha-vo1--the place that is impregnable4 ,after many generations had passed1 ,hokomata saw it was no use keeping his people near the canyon2 they could never capture it1 and they had lost all desire to become again part of the original people1 so he led them away to the southeast1 beyond the ,san ,francisco ,mountains1 down into what is now southern ,arizona and ,new ,mexico4 ,here they settled down somewhat and became the ,apache race1 though they are still ,wha-jes--quarrellers4 ,left to themselves1 the families in ,mattaweditita increased rapidly1 until soon there were too many to live in comfort4 ,so ,tochopa took most of them to ,milkweed ,canyon1 and then he divided the separate families and allotted to each his own territory4 ,to the ,mohaves he gave the western region by the great river2 the ,paiutis he sent to the water springs and pockets of southern ,nevada and ,utah2 the ,navahoes went east and found the great desert region1 where game was plentiful2 and the ,hopis1 who were always afraid and timid1 built houses like ,kathat-a-kanave's fortress on the summit of high mountains or mesas4 ,the ,havasupais started to go with the ,hopis1 and they camped together one night in the depths of the canyon where the blue water flows to ,hackataia--the ,colorado4 ,the following morning when they started to resume their journey a child began to cry4 ,this was an omen that bade them remain1 so that family stayed and became known as the ,haha-vasu-pai1 the people of the ,blue ,water4 ,most of the remaining families went into the ,mountains of the ,tall ,pine1 south of ,kingman1 and thus became known as the pai 7people7 of the walla 7tall pines74 ,here they found plenty of food of all kinds and abundance of game4 ,as they increased in numbers they spread out1 some going to ,milkweed1 others to ,diamond and ,peach ,springs ,canyons1 and wherever they could find food and water4 ,thus was the human race begun and the ,wallapais established in their home4 ,when ,i asked where the white race came from1 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 house4 ,but the ,apaches1 under ,hokomata1 would not leave the various peoples at peace4 ,they warred upon them all the time4 ,and that is why the ,wallapai parents of a later day became accused of cruelty to their children4 ,scattered about1 a few here and a few there1 they were fit subjects for ,apache attacks4 ,a code of smoke signals1 for warning1 was adopted1 but it was not always possible to prevent surprises4 ,sometimes the father of a family would go hunting and it would not be possible for the mother and children to go along4 ,if she were attacked under such conditions1 what could she do8 ,if she tried to escape1 hampered with her little ones1 they would all be caught and she would have to submit to her captors and stand by and see them ruthlessly murdered4 ,so she preferred to kill them herself1 which she often did by strangling or suffocation4 ,then she might hope to reach the mountains and hide until the cover of night gave her an opportunity to escape4 ,this explanation has actually been given to me as a statement of fact by some of the older women of the tribe4 ,sometimes when the ,apaches would attempt a raid they would be checkmated1 the tables turned1 and they themselves captured4 ,then there were great rejoicings4 ,a feast was invariably held1 at which the scalps were exposed on a pole around which the dances were conducted in the light of immense fires4 ,of late years both ,apaches and ,wallapais have been taught to bury their enmity4 ,acting upon the suggestion of former agent ,ewing1 the ,wallapai chiefs sent a messenger of peace and invitation to the ,apache chiefs1 asking them to come and visit the ,wallapais during watermelon and green corn time1 and be friends as the ,great ,father at ,washington desires4 ,yet the ,apaches1 though the invitation has been several times repeated1 have never come4 ,they remember the days of the years gone by1--the days of murder1 rapine1 scalpings1 and stealings of women4 ,and they are afraid that poison1 treachery1 sudden death1 torture perhaps1 lurk behind the seeming friendliness4 ,revenge is sweet to an ,indian1 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 revenge4 ,illustration3 ,,susquatami1 ,,wallapai ,,war ,,chief4 ,illustration3 ,,tuasula1 ,,wallapai ,,chief4 ,when first known to the white man they were found inhabiting the region they now occupy1 including the ,wallapai 7sometimes spelled ,hualapai71 ,yavapai1 and ,sacramento ,valleys4 ,their chief mountain ranges were the ,cerbab1 ,wallapai1 ,aquarius1 and northern portion of ,chemehuevi ranges4 ,they roamed as far south as ,bill ,williams' ,fork of the ,colorado1 and its branch1 the ,santa ,maria4 ,they then numbered about the same as they do now1 between six and seven hundred4 ,in ,coues' translation of ,garcs' ,diary ,prof4 ,f4 ,w4 ,hodge gives other forms of spelling the name of the ,wallapais1 as follows3 ,hah-wl-coes1 ,haulapais1 ,ha-wol-la ,pai1 ,ho-allo-pi1 ,hualpais1 ,hualapais1 ,hualipais1 ,hualopais1 ,hualpitch1 ,hualpas1 ,hualpias1 ,huallapais1 ,hulapais1 ,hwalapai1 ,jagullapai 7after ,garcs71 ,jaguyapay1 ,jaqualapai1 ,jaguallapai1 ,tiquillapai1 ,wallapais1 ,wil-ha-py-ah4 ,these and the various names given to the ,wallapais show the difficulties explorers encounter in endeavoring correctly to spell the names they hear4 ,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 language4 ,to make all these different pronunciations conform to a standard ,american method is one part of the grand work of the ,geographical ,board1 a much abused but highly necessary public body4 ,,chapter ,,xiii ,,the ,,people ,,of ,,the ,,blue ,,water ,,and ,,their ,,home ,of no people of the ,southwest1 perhaps1 has so much utter nonsense been written as of this interesting ,people of the ,blue ,water1 the pai 7people7 of the vasu 7blue7 haha 7water7--the ,havasupais4 ,as far as we know1 ,padre ,garcs was the first white man to visit them in their ,cataract ,canyon home1 and he speaks of his visit in his interesting ,diary translated and annotated by the lamented ,elliott ,coues shortly before his death4 ,captain ,sitgreaves1 ,lieutenant ,ives1 ,captain ,palfrey1 ,major ,j4 ,w4 ,powell1 ,lieut4 ,f4 ,h4 ,cushing1 and others in turn visited them1 but very little was either known or written about them when1 over a dozen years ago1 ,i was conducted to their marvellously picturesque home by ,mr4 ,w4 ,w4 ,bass1 the well-known guide of the ,grand ,canyon4 ,the journey on that occasion was a remarkable one for me1 as1 though ,i was fairly well versed in the trails of the ,grand ,canyon 7having then descended four of them71 ,i had never seen such a trail as was the ,topocobya ,trail down which we descended late in the evening4 ,leaving our wagon1 after sixteen miles' drive through the ,kohonino ,forest from ,bass ,camp1 we packed food1 blankets1 and cameras on horses and burros1 and1 after two miles of travel in what in ,western parlance is called a draw1 the real head of the trail was reached4 ,we walked in the closing dusk of day to the edge of the precipice and looked off to where our guide told us we must shortly be travelling4 ,far below1 almost a thousand feet1 without the sign of a trail1 it seemed as if he must be hoaxing us4 ,soon1 however1 as we followed him1 we found ourselves on a rocky shelf1 and then began the most stupendous series of zigzags ,i had ever been on4 ,back and forth we wended1 our trail a mere scratch on the rocky slope1 here descending rugged steps1 where a misstep meant sure and awful death4 ,higher and higher the walls rose around us2 darker and darker grew the night2 more weird and awesome the wind and weather carved figures sculptured on the sides and summits of the walls1 and still down we went4 ,at last we reached a vast cavernous-like place where ,topocobya ,spring is located4 ,a small flow of water comes from the solid rock1 and there we watered our horses and filled up our canteens prior to advancing on our seemingly never-ending descent4 ,at last we reached the level1 and there1 lighting a fire1 made camp and rested before penetrating farther into the deep and mystic recesses of the ,havasupais4 ,early in the morning we began the farther descent4 ,mile after mile we traversed1 first riding on the dry bed of the winter stream1 then entering the narrower walls formed by the erosion of centuries through first one stratum of rock1 then another4 ,now we were riding on a narrow shelf1 on one side of which was a high wall1 and on the other a deep1 narrow ravine1 in the bottom of which the erosive forces have cut a number of holes1--small troughs or bath tubs in the sandstone1 where during the rainy season pools of delicious water may be found4 ,in a short time we were riding up or down literal stairways cut in the rock1 or rounding ,cape ,horns1 where we held our breath at the dreadful consequences that would ensue were horse or man to slip4 ,entering ,rattlesnake ,canyon our whole course was on a shelving slope of rock1 over which even experienced horses tread gingerly4 ,at last we came to the bed of the main canyon1 and then for five or six miles we journeyed on1 in the sand or the gravelly wash1 for the stream that flows through this narrow canyon in storm times has no other law than its own wilful force4 ,to-day we ride in one place1 to-morrow's storm changes everything4 ,after numberless twinings and twistings1 all of which1 however1 gave a persistent northwesterly direction to our travelling1 we came in sight of a score or so of large and fine cottonwood trees1 whose height far surpassed the smaller mesquite1 cottonwood1 and other trees that line much of the canyon's bed4 ,these large trees told us our journey was practically at an end1 for here begins the outpouring of the numberless springs that make the stream we can already hear rushing in its pebbly bed lower down4 ,without any premonition they spring out in large and small volume at the foot of some of these trees1 and the ,havasu--the ,blue ,water--is made4 ,every few yards adds to the water's volume1 for more springs empty their flow into it4 ,the first and only real buildings are the schoolhouse and the homes of the farmer and teachers1 and then1 at once1 begin the small farms of the ,havasupais4 ,stand on the slope here1 where a mass of talus rises from the trail side1 so that we can survey the whole of the picturesque scene4 ,note its setting6 ,towering walls of regularly laminated red sandstone1 though the layers are of differing thicknesses1 wind in and out1 as if following the meandering course of the stream1 and over this the perfect blue of the ,arizona sky4 ,these make the most marvellously picturesque dwelling-place of ,america4 ,even ,acoma's mesa heights and ,walpi's precipice-surrounded walls are not more picturesque1 and when you add the charm of the verdure nourished by the sweet waters of the ,havasu1 the picture is complete in its unique attractiveness4 ,not even in the ,green ,emerald ,isle1 or the county of ,devonshire1 or the vineyards of ,france1 is richer verdure to be found than fills up the open space between these great walls4 ,willows reveal the winding path of the ,havasu1 and everywhere else are the fields of the ,indians4 ,patches of corn1 watermelons1 squash1 canteloupes1 beans1 sunflowers1 chili1 onions1 and alfalfa1 with here and there peach1 mesquite1 and cottonwood trees1 abound4 ,as a rule these patches are protected and set off one from another by hedges of wattled willows or fences of rudely placed cottonwood poles4 ,through the fields trails meander in every direction1 and they are also cut up by irrigating ditches4 ,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 distributed4 ,the peaceful hawas of the ,havasupais nestle here and there among these verdant growths4 ,themselves covered with willows1 it is often hard to distinguish them from the trees1 were it not that at our approach small groups of men1 women1 and children1 some clad in flaming red1 others in all the colors of the rainbow1 and some in even less than ,mark ,twain's descriptive smile1 stand forth and reveal the dwelling-places4 ,now and again the curling line of bluish smoke of the camp-fire reveals the hawa1 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 ,havasupais4 ,after investigation we find there are several distinct types of houses1 all simple and primitive1 and yet each different from the other4 ,chickapanagie's summer home is a type of the simplest character4 ,two upright poles with forks at the top1 standing about six feet high1 are placed in line with each other fifteen feet apart4 ,a cross-beam is placed on these uprights4 ,then a row of poles1 about eight to nine feet in length1 is sloped against the cross-beam4 ,these are covered with willows1 and there is the completed hawa4 ,what queer dwelling-places men have1 and ever have had1 and possibly ever will have4 ,at the ,paris ,exposition of #ahhi one whole street was devoted to a history of inhabited dwellings4 ,at one end were the earliest homes of the paleolithic age1 caves and huts1 followed by the ,lake ,dwellings and the wickiups1 tepees1 or tents of the present-day ,indian1 the latter being the same primitive structures the aborigines have ever used4 ,the other end of the street was devoted to the domestic architecture of our own day1 and there1 in a few hours1 one could study almost every known form of home structure4 ,but who could ever reproduce some of the homes these ,havasupais live in8 ,wicker huts in the open1 and caves in the faces of solid sandstone walls two thousand feet and more in height1 these in turn surmounted by domes and obelisks and towers and cupolas that no modern architect dare attempt to rival4 ,these massive walls absorb the heat of the sun in summer time and thus keep the canyon intensely hot both night and day4 ,the large flow of water and the dense growth of willows and other verdure keep the soil constantly moist1 so there is a humidity in the atmosphere which1 in hot weather1 makes it very oppressive4 ,this moisture renders the canyon cold in winter1 although the thermometer never ranges very low4 ,snow falls but seldom1 and then disappears almost as soon as it lights4 ,in #ahih there was snow that stayed on the ground for several hours1 but this was one of the severest winters they have had for many years4 ,a hundred yards or so below where the springs commence to flow ,wallapai ,canyon enters from the left4 ,it is similar in appearance to1 though narrower than1 ,havasu 7,cataract7 ,canyon1 the walls being of red sandstone1 the strata of which are as regular as if laid by masons4 ,a few hundred yards beyond the junction of the two canyons a remarkable piece of ,indian engineering is in evidence1 showing how the ,indians ascend from a lower to an upper platform4 ,there is a drop here in the stratum of some twenty-five or thirty feet1 and to overcome this obstacle the ,havasupais built a cage with logs which they filled with stones1 and then from this stretched rude logs up and across1 to which other logs were fastened1 thus making a fairly substantial bridge from the lower to the upper stratum over which their horses as well as themselves could safely pass4 ,the trail from this point ascends through tortuous canyons a distance of seven miles to the territory occupied by the ,wallapais4 ,just below the entrance to ,wallapai ,canyon a vast mass of talus has fallen1 and two hundred yards farther down1 the ,cataract ,canyon trail goes over a portion of this talus to avoid the creek1 which has here crossed from the other side of the canyon and has become a rapidly flowing stream some two feet or more in depth4 ,attached to this talus is a large mass of solid concrete made of pebbles1 rocks1 and sand that have been washed down in the creek and made cohesive by the lime from the water4 ,here the canyon narrows again and the stupendous walls seem very near to the willow-fringed stream and the small fields4 ,a few hundred feet farther it opens out again1 and as one rides on the trail he gets exquisite views of the gray stone walls superposed on the red sandstones to the northwest4 ,these gray and creamy sandstones1 with their numerous and delicate tints and shades1 afford most delightful contrasts to the glaring and monotonous red of the walls beneath4 ,from this point we gain our first view of the so-called ,havasupai stone gods1 named by them ,hue-gli-i-wa1 the story of which is told elsewhere4 ,these rocky pillars with their supporting walls seem as if they were once a part of a great wall that entirely spanned the canyon1 the towers being sentinel outlooks to guard from attack both above and below4 ,the portion of the wall to the right1 as one descends the canyon1 has been washed away1 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 progress4 ,following the sweep of this curve and passing the wall immediately underneath the outermost of the two towers1 we view from the trail which ascends a mass of talus at this point another widened-out part of the canyon1 which seems entirely covered with willows1 here and there overshadowed by a few straggling cottonwoods4 ,this is where the ceremonial dances of the ,havasupais take place4 ,on the summit of the wall on the other side of the canyon from the ,hue-gli-i-wa are two stone objects1 one named ,hue-a-pa-a1 and the one farther down the canyon1 ,hue-pu-keh-i4 ,these are great objects of reverence1 for they represent the ancestors of the ,havasupai race4 ,hue-a-pa-a--the man--has a child upon his back and two more by his side1 and he is calling to his wife--,hue-pu-keh-i--to hurry along1 as the baby is hungry and needs his dinner4 ,the full breasts of the stone woman show that she is a nursing mother4 ,slightly below these stone figures1 and on the right-hand side of the canyon1 is the old fort1 where in the days of fighting the ,havasupais were wont to retire when attacked4 ,the fort is impregnable on three sides1 being precipitous1 and on the fourth is accessible only up a narrow trail1 which is guarded by piles of rocks which are ready to be tumbled1 even by a woman1 upon the heads of foes who attempt to ascend4 ,the fortifications and stones for defence still remain1 but it is many years since they were used for their original purposes4 ,one's mind becomes very active as he looks upon this tribe of ,indians and thinks of their traditions1 history1 and life4 ,so far1 their almost entirely isolated condition has been their preservation1 although1 sad to say1 much of their earlier contact with our civilization was not of the best character4 ,even in this land of our boasted ,christianity it is true that the strong prey upon the weak4 ,the domination of physical force is giving way to the domination of mental force1 but which is the greater evil8 ,why should the man born with a mental advantage over his fellows exercise that advantage any more than the man born with a physical advantage8 ,we have not quite ceased to worship the ,sullivans1 the ,corbetts1 and the ,fitzsimmonses1 and1 where we have1 we have transferred our worship to the intellectually strong1 many of whom are no more worthy our homage than the prize fighters4 ,so now it is the intellectually strong who prey upon the intellectually weak1 and1 as in the physical conflict1 it is inevitable that the weak go to the wall4 ,in simple cunning the ,havasupai ,indian may be our superior1 but in deep craft he is out of the field4 ,his bow and arrow tipped with obsidian or flint pitted against our repeating rifle2 his rolling of heavy rocks opposed to our ,gatling guns2 his mule and burro against our iron horse2 and his pine torch against our electric light1--all demonstrate him to be in his intellectual minority1 or at an intellectual disadvantage4 ,he makes a fine figure in our romances1 but ,i sadly fear that the knell of his doom has sounded1 and that a few generations hence he will be no more4 ,illustration3 ,,havasupai ,,fortress ,,and ,,hue-,,gli-,i-,,wa1 ,,or ,,rock ,,figures4 ,wallapai and ,havasu ,canyons1 far more than the ,grand ,canyon1 meet the popular idea as to what a canyon is4 ,their walls are narrow and precipitous1 and one staying in their depths must be content with a late sunrise and an early sunset4 ,just above the rude bridge before described are several natural reservoirs of water4 ,here the canyon is not more than from one hundred and fifty to two hundred and fifty feet wide4 ,this close proximity of the walls1 which fairly overshadow one1 compels one to feel his insignificance far more than when he stands in the wider and more comprehensive vastness of the ,grand ,canyon4 ,from leading ,havasupais ,i learn that many years ago the various tribes of this region were at war one with another1 until finally a treaty of peace was entered into and boundaries defined4 ,the ,paiutis were to remain in ,nevada and ,utah and not cross the ,colorado ,river1 the ,wallapais had their region to the west of ,havasu ,canyon1 the ,mohaves1 ,hopis1 ,pimas1 ,apaches1 ,navahoes1 ,chimehuevis1 and the rest their prescribed limits1 over which they were not to go without permission from the chiefs into whose territory they wished to pass4 ,and1 generally speaking1 this treaty has been observed4 ,of the exquisitely beautiful waterfalls that give the commonly accepted name to ,havasu ,canyon1 viz41 ,cataract ,canyon1 ,i have not space here to treat4 ,i have already somewhat fully described them in my book on the ,grand ,canyon4 ,,chapter ,,xiv ,,the ,,havasupais ,,and ,,their ,,legends ,in almost every case one finds a variety of differing legends related by the ,indians of any tribe upon the same subject4 ,as the ,wallapais and ,havasupais are cousins1 one would naturally expect their legends to have some things in common4 ,how much this is so will be seen by a comparison of the following story with that of the ,wallapai ,origin ,legend4 99 99 99 99 99 ,the two gods of the universe1 said ,o-dig-i-ni-ni-a1 the relator of the mythic law of the ,havasupais1 are ,tochopa and ,hokomata4 ,tochopa he heap good4 ,hokomata heap han-a-to-op-o-gi--heap bad all same white man's devil4 ,him ,hokomata make big row with ,tochopa1 and he say he drown the world4 ,tochopa was full of sadness at the news4 ,he had one daughter whom he devotedly loved1 and from her he had hoped would descend the whole human race for whom the world had been made4 ,if ,hokomata persisted in his wicked determination she must be saved at all hazard4 ,so1 working day and night1 he speedily prepared the trunk of a pinion tree by hollowing it out from one end4 ,in this hollow tree he placed food and other necessaries1 and also made a lookout window4 ,then he brought his daughter1 and telling her she must go into this tree and there be sealed up1 he took a sad farewell of her1 closed up the end of the tree1 and then sat down to await the destruction of the world4 ,it was not long before the floods began to descend4 ,not rain1 but cataracts1 rivers1 deluges came1 making more noise than a thousand ,hack-a-tai-as 7,colorado ,river7 and covering all the earth with water4 ,the pinion log floated1 and in safety lay ,pu-keh-eh1 while the waters surged higher and higher and covered the tops of ,hue-han-a-patch-a 7the ,san ,franciscos71 ,hue-ga-wl-a 7,williams ,mountain71 and all the other mountains of the world4 ,but the waters of heaven could not always be pouring down1 and soon after they ceased1 the flood upon the earth found a way to rush into the sea4 ,and as it dashed down it cut through the rocks of the plateaus and made the deep ,chic-a-mi-mi 7canyon7 of the ,colorado ,river 7,hack-a-tai-a74 ,soon all the water was gone4 ,then ,pu-keh-eh found her log no longer floating1 and she peeped out of the window ,tochopa had placed in her boat1 and1 though it was misty and almost dark1 she could see in the dim distance the great mountains of the ,san ,francisco range4 ,and near by was the canyon of the ,little ,colorado1 and to the north was ,hack-a-tai-a1 and to the west was the canyon of the ,havasu4 ,the flood had lasted so long that she had grown to be a woman1 and1 seeing the water gone1 she came out and began to make pottery and baskets as her father long ago had taught her4 ,but she was a woman4 ,and what is a woman without a child in her arms or nursing at her breasts8 ,how she longed to be a mother6 ,but where was a father for her child8 ,alas6 there was no man in the whole universe6 ,illustration3 ,,chickapanagie',s ,,wife1 ,a ,,havasupai1 ,,parching ,,corn ,,in ,,basket4 ,illustration3 ,a ,,wallapai ,,woman ,,pounding ,,acorns4 ,day after day longings for maternity filled her heart1 until1 one morning1--glorious happy morning for ,pu-keh-eh and the ,havasu race1--the darkness began to disappear1 and in the far-away east soft and new brightness appeared4 ,it was the triumphant ,sun coming to conquer the long night and bring light into the world4 ,nearer and nearer he came1 and at last1 as he peeped over the far-away mesa summits1 ,pu-keh-eh arose and thanked ,tochopa1 for here1 at last1 was a father for her child4 ,she conceived1 and in the fulness of time bore a son1 whom she delighted in and called ,in-ya-a--the son of the ,sun4 ,but as the days rolled on she again felt the longings for maternity4 ,by this time she had wandered far to the west and had entered the beautiful canyon of the ,havasu1 where deep down between the rocks were several grand and glorious waterfalls1 and one of these1 ,wa-ha-hath-peek-ha-ha1 she determined should be the father of her second child4 ,when it was born it was a girl1 and to this day all the girls of the ,havasupai are 'daughters of the water4' ,as these two children grew up they married1 and thus became the progenitors of the human race4 ,first the ,havasupais were born1 then the ,apaches1 then the ,wallapais1 then the ,hopis1 then the ,paiutis1 then the ,navahoes4 ,and ,tochopa told them all where they should live4 ,the ,havasupais and the ,apaches were to dwell in ,havasu ,canyon1 the former on one side of the ,havasu 7blue water71 and the latter on the other side1 and occupy the territory as far east as the ,little ,colorado and south to the ,san ,francisco ,mountains4 ,the ,wallapais were to roam in the country west of ,havasu ,canyon1 and the ,hopis and ,navahoes east of the ,little ,colorado1 and the ,paiutis north of the big ,colorado4 ,and there in ,havasu ,canyon1 above their dancing-place1 he carved on the summit of the walls figures of ,pu-keh-eh and ,a-pa-a to remind them from whom they were descended4 ,here for a long time ,havasupais and ,apaches lived together in peace1 but one day an ,apache man saw a most beautiful ,havasu woman1 and he fell in love with her1 and he went to his home and prayed and longed and ate his heart out for this woman who was the wife of another4 ,he called upon ,hokomata1 the bad god1 to help him1 and ,hokomata1 always glad to foment trouble1 told him to pay no attention to the restrictions placed upon him by ,tochopa1 but to cross the ,havasu1 kill the woman's husband1 and steal her for his own wife4 ,the ,apache heeded this evil counsel and did so4 ,when the ,havasupais discovered the wrong that had been done them1 and the great disgrace this ,apache had brought upon the tribe1 they counselled together1 and determined to drive out the ,apaches from their canyon home4 ,no longer should they be brothers4 ,they bade the ,apaches be gone1 and when they refused1 fell upon them and drove them out4 ,up the rocks near ,hue-gli-i-wa the ,apaches climbed1 and to this day the marks of their footsteps may be seen4 ,they were driven far away to the south and commanded never to come north of the ,san ,francisco ,mountains4 ,hence1 though originally they were brothers1 there has ever since been war between the people of the ,havasu and the ,apaches4 ,then1 to remind them of the sure punishment that comes to evil-doers1 ,tochopa carved the great stone figures of the ,apache man and the ,havasupai squaw so that they could be seen from above and below1 and there to this day the ,hue-gli-i-wa remain1 as a warning against unlawful love and its dire consequences4 ,here is another story told by a shaman of the ,havasupais of the origin of the race4 ,it is interesting and instructive to note the points of similarity and difference4 ,in the days of long ago a man and a woman 7,hokomata and ,pukeheh ,panowa7 lived here on the earth4 ,by and by a son was born to them1 whom they named ,tochopa4 ,as he grew up to manhood ,pukeheh ,panowa fell in love with him and wished to marry him1 but he instinctively shrank from such incestuous intercourse4 ,the woman grew angry as he repelled her1 and she made a number of frogs which brought large volumes of water4 ,soon all the country began to be flooded with water1 and ,hokomata found out what was the matter4 ,he then took ,tochopa and a girl and placed them in the trunk of a pinion tree1 sealed it up1 and sent them afloat on the waters4 ,he stored the tree with corn1 peaches1 pumpkins1 and other food1 so they would not be hungry1 and for many long days the tree floated hither and thither on the face of the waters4 ,soon the waters began to subside1 and the tree grounded near to where the ,little ,colorado now is4 ,when ,tochopa found the tree was no longer floating he knocked on the side1 and ,hokomata heard him and came and let him out4 ,as he stepped on the ground he saw ,huehanapatcha 7the ,san ,francisco ,mountains71 ,huegadawiza 7,red ,butte71 ,huegawla 7,williams ,mountain71 and he said3 ',i know these mountains4 ,this is not far from my country4' ,and the water ran down the ,hack-a-tha-eh-la 7the salty stream1 or the ,little ,colorado7 and made ,hack-a-tai-a 7the ,grand ,canyon of the ,colorado74 ,here he and his wife lived until she gave birth to the son and daughter as before related4 ,the way the ,wallapai became a separate people is thus related by the ,havasupais3 ,a long time ago the animals were all the same as ,indians1 and the ,indians as the animals4 ,the ,coyote he lived here in ,havasu ,canyon4 ,one time he go away for a long time and he catch 'em a good squaw1 and by and bye he have a little boy4 ,the little boy grew up to be a man1 and he went up on top 7out of the canyon1 upon the higher plateaus71 and there he found two squaw4 ,it heap cold on top1 and he get two squaw to keep him warm when he go to sleep4 ,then he came back to ,havasu1 and when his papa 7the ,coyote7 saw his two squaws he said3 ',i take this one4 ,one squaw enough for you4' ,but the boy was angry and said one squaw was not enough4 ',when ,i lie down to sleep ,i heap cold4 ,squaw she heap warm4 ,two squaw keep me warm4' ,the ,coyote told his son not to talk2 he must be content with one squaw and go to sleep4 ,and the squaw was proud that the ,coyote had made her his wife1 and she began to taunt the boy1 and when he replied she asked the ,coyote to tell his boy not to talk4 ,and the ,coyote was mad and spoke angrily to his boy4 ,when he awoke in the morning his son was gone4 ,and ten sleeps passed by and still he did not come back1 so the ,coyote tracked him up ,wallapai ,canyon1 and went a long1 long way4 ,he reached the hilltop and still he did not find his son4 ,at last1 a long1 long way off he saw him1 and he changed him into a mountain sheep4 ,then a lot more mountain sheep came and ran with the ,coyote's son1 and the ,coyote could not tell which of the band was his boy4 ,he looked and looked1 but it was all in vain4 ,he tried to change his boy back again1 so that he would no longer be a mountain sheep1 but1 as he could not tell which was his boy1 his efforts were in vain1 and he had to go back to ,havasu alone4 ,for a long time the boy remained as a mountain sheep1 until the horns had grown large upon his head4 ,then he changed himself back to a man1 and he found his squaw there1 waiting for him1 and that is why1 to this day1 the ,wallapai is to the ,havasupai the ,a-mu-u or mountain sheep4 99 99 99 99 99 ,the origin of the ,hopis is thus related by the ,havasupais3 ,long time ago two men were born near ,mooney ,falls4 ,they were twins1 yet one was big man1 and the other a little big4 ,they came up into this part of the canyon 7where the ,havasupais now live74 ,it was no good in those days4 ,there was no water and it was 'heap hot4' ,the little big man he say3 ',i no like 'em stay here4 ,let us go hunt 'em good place to live where we catch plenty water1 plenty corn4' ,so they left the canyon and climbed out where the ,hopi trail now is4 ,here they stayed in the forest some time1 hunting and making buckskin4 ,after they had got a large bundle of buckskins dressed1 they put them on their backs and began to walk on to seek the country of lots of water1 where plenty of corn would grow4 ,but it was hot weather and the load was heavy1 and they soon grew so very tired that the smaller brother began to cry4 ,as they walked on he cried more and more1 until when they came to the hilltop looking down to the ,little ,colorado ,river1 he said3 ',i cannot go any farther4 ,i am going to lie down here and go to sleep4' ,so they both went to sleep1 and when they woke up the big brother said3 ',where you go8 ,you no walk long way4 ,you heap tired4' ,and the little brother answered3 ',i no like go farther4 ,i go back ,havasu4 ,i catch 'em water there4' ',all right6' replied the big brother1 ',i no like ,havasu4 ,i go hunt water and plant corn and watermelons and sunflowers4 ,you go back to ,havasu4' ,and he gave him a little bit of corn1 and that explains why the ,havasupais can grow only a small amount of corn in their canyon1 though it is exceedingly sweet and delicious4 ,but the big brother went on and found the places now occupied by the ,hopi1 and he settled there4 ,and as he had taken lots of corn with him and he planted it1 that explains 7to the ,havasupai mind7 why the ,hopi has so much corn4 ,and the smaller brother found water when he got back to ,havasu1 and he planted his corn1 and cared for it1 and went and hunted and caught the deer and made buckskin4 ,then he found a squaw who made baskets1 and helped him make mescal1 and they stopped there all the time4 ,the ,hopi brother learned to make blankets1 but no buckskin1 so when he wants buckskin he has to come to his smaller brother in ,havasu ,canyon4 99 99 99 99 99 ,in the early days the ,havasupais were undoubtedly cliff-dwellers1 for in a score or more places in their canyons are houses in the cliffs--some of them inaccessible--which their traditions say were once occupied by certain families1 the names of which are still remembered4 ,all throughout the ,grand ,canyon region1 too1 from the ,little ,colorado ,river to ,havasu ,canyon1 their cliff-dwellings1 and smaller cliff corn-houses and mescal pits1 are to be found4 ,indeed1 the ,havasupais built all the trails that are now being claimed as the work of white men into the heart of the ,grand ,canyon4 ,the ,tanner-,french trail1 the ,red ,canyon trail1 the old ,hance trail1 the ,grand ,view1 ,bright ,angel1 and ,mystic ,spring trails1 are all old ,indian trails4 ,not only are the cliff-dwellings and mescal pits proof of this1 but the ,havasupais can tell the families to whom they originally belonged and to whom the rights in them have descended4 ,these rights they rigidly adhere to4 ,it is the white man who knows no law as far as the ,indian is concerned1 and little by little the aborigine has lost springs1 water-pockets1 and trails1 and is regarded and treated as an unwelcome visitor4 ,illustration3 ,,havasupai ,,mother ,,and ,,child4 ,illustration3 ,a ,,family ,,group ,,of ,,havasupais4 ,by this it must not be inferred that the ,indians built the trails as white men build4 ,in the main their trails were rude paths such as the mountain sheep might make1 but in every case they had one of these rude pathways down into the canyon somewhere near to where the modern trails are now located4 ,at the ,bright ,angel this path was changed when white engineers took hold of it1 and at ,mystic ,spring ,mr4 ,bass had built an entirely new trail1 down a different slope1 long before he discovered the ,indian trail4 ,both unite near two great natural rock-cisterns1 and then deviate below1 the ,indian trail zigzagging to the left1 while ,mr4 ,bass engineered a new trail of easy grade on the talus to the right4 ,some of the ,havasupais are returning to the cliff-dwelling style of homes4 ,my friend ,wa-lu-tha-ma is forsaking his wood and brush hawas1 and constructing a house under the cliffs1 where1 as he quaintly puts it1 he can keep dry when much rain comes4 ,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 7,cataract7 ,canyon1 with the occasional appearance of a few of the larger houses used as dwellings by the ,havasupais1 that the absurd and romantic yarns had their origin that fifteen1 or less1 years ago1 were current in ,arizona and elsewhere about this interesting people4 ,the cowboys1 miners1 prospectors1 and others1 who accidentally stumbled upon the upper entrance to the ,havasu ,canyon1 and wandered down its meandering course for ten or forty miles1 even to the village of the simple ,havasupais1 returned to civilization and propagated and circulated stories that out-,munchausened ,munchausen4 ,they said these people were cliff-dwellers1 living at the present day in the walls of the canyon2 they were of powerful physical presence1 and possessed great endurance4 ,their fields and gardens were wonderful1 and their peach orchards surpassed those of most civilized cultivation1 and they held in slavery a lesser people1 dwarfs or pigmies1 doubtless1 who were cliff-dwellers like themselves1 and whom they compelled by great cruelty to perform the most arduous labors4 ,others1 having heard these stories1 but whose spirit of adventure took them no farther than the rim of the canyon1 claimed to have looked into the village and side canyons1 and there seen the truth of these stories demonstrated4 ,they had seen the pigmies and the gigantic ,havasupais1 had heard the harsh yells of the latter at the former1 and had seen the frantic endeavors of the little people to obey the stern behests of their masters4 ,all these yarns are explained by the fact that the distance of view dimmed the vision2 the pigmies were boys driving the burros or horses1 yelling and shouting as ,havasupai boys delight to do1 the voices magnified fifty-fold by the echoing walls of the canyon1 while the parents moved around attending to their own business1 or looked on and occasionally helped by a shout of encouragement or suggestion4 ,,chapter ,,xv ,,the ,,social ,,and ,,domestic ,,life ,,of ,,the ,,havasupais ,from the cradle to the grave the life of a ,havasupai is practically an out-of-door life4 ,their hawas--even the best of them--are partially exposed and open1 and in the summer hawas there is no pretence at what among civilized peoples is essential privacy4 ,the games of the ,havasupai children seem very few4 ,i have seen only three4 ,of the first importance is shinny1 or1 as they call it1 tha-se-vi'-ga4 ,the goals are go-ji-ga'1 the ball1 ta-ma-na'-da1 and the playing stick ta-so-vig'-a4 ,the boys enter into this with the zest one would expect of such a time-honored game1 yet1 such is their general indifference to prolonged effort1 they do not play it very often4 ,an easier game1 but generally left to the girls1 is1 hui-ta-qui'-chi-ka to-ho'-bi-ga1 which ,i have fully described in my book on the ,grand ,canyon4 ,the third game is stolen bodily from the ,navahoes1 except the name1 which with the ,havasupais is ,td-wi-ga4 ,it is the ,nan-zosh1 and is elsewhere fully described in these pages4 ,such a paucity of games is indicative of low mental power1 lack of imagination and invention1 and results in1 or perhaps from a slow1 heavy mental temperament4 ,there is no comparison between the children of the same ages of the ,havasupais and the ,navahoes or ,hopis4 ,and yet1 when they enter school1 some of the ,havasupais learn with a rapidity equal to that of these other children4 ,it seems strange to find a people whose children have no equivalent for dolls2 nothing specifically to care for4 ,they are capricious in their treatment of their domestic animals1 cats and dogs1 sometimes petting them to excess1 and then lifting the yelping or squalling creatures by the legs1 twisting these members over their backs1 or otherwise torturing them4 ,the boys and the girls1 as well as the men and women1 are expert horse riders4 ,every family has its horses1 and the children ride from their earliest years4 ,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 host4 ,all ride astride1 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 ,riders4 ,one of their great sports and gala times is when visiting ,indians--,navahoes1 ,hopis1 or ,wallapais--come with fleet horses and races are arranged for4 ,while they have no ,derby ,day1 they have days on which half the personal property of the village is pledged on the success of certain horses4 ,they are inveterate gamblers2 and blankets1 buckskins1 saddles1 bridles1 ,navaho jewelry1 horses1 burros1 and everything gambleable are risked on the outcome4 ,and what an exciting scene an ,indian horserace is1 and how picturesque6 ,there is not so much difference after all in human nature1 when one penetrates below the surface4 ,the reserved ,englishman1 the excitable ,italian1 the vivacious ,frenchman1 and the so-called stupid and stolid native aboriginal ,american exhibit exactly the same traits of character under the excitement of a horserace4 ,but in ,havasu ,canyon the conditions are quite different from ,ascot1 ,doncaster1 or ,newmarket4 ,here are bucks dressed in the breech-clout and excitement1 and women gesticulating and waving their si-dram-as 7our large flaming red or other loud colored bandannas1 fastened over the shoulders and across the breast74 ,some suppress their excitement1 others jabber like monkeys1 and as the horses come to the starting-point there is just as much talking and din as after the start is made4 ,one distinct feature is that many horses are raced without riders4 ,they seem to understand1 and when the signal to let go is given they dart off at full speed1 just as if riders were on their backs urging them forward4 ,compared with our finely bred1 beautifully chiselled horses1 such as one sees1 or used to see1 in ,lucky ,baldwin's or the late ,senator ,stanford's stables1 what ragged1 scrawny1 wretched creatures these are2 and yet when they run how they surprise you1 how those ugly limbs seem to limber up1 and those sleepy eyes gain fire6 ,gambling at these races is carried to an extraordinary extent4 ,men1 women1 and children alike gamble all they possess1 or even hope to possess4 ,this gambling spirit has grown wonderfully in the past few years1 for1 during the ,kohot ,navaho's lifetime he constantly used his powerful influence to discourage it4 ,gambling1 unfortunately1 is not confined merely to horse-racing4 ,all the afternoon1 as ,i have sat at my work1 a group of eight women1 some young1 some middle-aged1 and one old1 have gambled without cessation for five solid hours4 ,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 mothers1 and she could not have been more than eighteen years of age4 ,girls gamble at ,hui-ta-qui-chi-ka for safety-pins1 and boys for knives and the like1 so that now it is a vice which has affected every individual of the tribe4 ,the ,havasupai children are expert ball tossers4 ,with three or four small melons they rival the conjurers and jugglers of our vaudeville shows in feats of dexterity1 keeping three or more balls in the air at the same time4 ,boys and girls alike run around in the fiercest rain1 their feet and legs wet and the few clothes they have on absolutely soaked4 ,the idea of changing them has never seemed to enter their primitive minds1 and without care1 without a fire1 unless he chooses to build one1 the youngster gets along as best he may4 ,it is a case of the weaker going to the wall1 for here only the strong can survive4 ,there is very little attempt on the part of their parents to control them4 ,they are generally allowed to do as they choose4 ,i have often seen a little girl take a cigarette from between her father's lips1 give it a few puffs1 and return it1 he all the while either indifferent to or unconscious of the act4 ,the close proximity of ,havasu ,creek and its large ponds or reservoirs1 made by the irrigation dams1 naturally suggests that they are swimmers4 ,observation confirms this4 ,from earliest childhood they are expert swimmers1 boys and girls alike learning the art often before they can walk4 ,i have seen mere babies placed in the creek and ditches by their parents and older brothers1 and one can scarcely say they are taught to paddle1 for it seems to come instinctively4 ,there is not a child in the village who cannot swim and dive expertly1 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 them4 ,sometimes they can be induced to bring the coins up in their teeth1 even picking them in that manner from the sandy bed of the reservoir4 ,they are as expert swimmers as the children of the ,south ,seas4 ,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 stream4 ,i have been with them to-day for a couple of hours4 ,the boys dived into deep water and rose and fell like loons4 ,i amused myself by throwing a stone into ten or more feet of water1 and four or five of the boys would dive for it and get it almost as quickly as ,i could throw it4 ,it was no sooner in than it was out again4 ,one of the little girls1 a sister of one of the boys1 stood watching the sport4 ,she became so interested that1 suddenly1 without removing her calico dress1 she jumped into the deep place and enjoyed the fun with the rest4 ,then1 a ,havasupai man1 riding a burro1 brought the animal down into the stream where it was shallow and had a gravelly bed4 ,for an hour he and the boys amused themselves by swimming back and forth through the deep pool1 and every now and again one or another would jump on the creature's back and1 hanging on1 overbalance him1 or make him turn a somersault4 ,the burro bore it all good-naturedly and seemed to object very little to the fun3 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 time4 ,a little later on a horse was brought1 who entered into the sport as if he were used to it4 ,he swam back and forth and took to the water as willingly as a child takes candy4 ,the boys hung on to his mane1 got on his back1 his neck1 or hung on to his tail1 and1 to all seeming1 it was all the same to him4 ,though they are so fond of the water1 the ,havasupais cannot be called in some respects a cleanly people4 ,far from it4 ,though they take the sweat bath almost as a religious rite#g and their skin is thus kept clean1 there is another kind of cleanliness in which they are very remiss4 ,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 cleanliness4 ,but certainly they might have a higher standard than they do4 ,lice swarm in the heads of the children and most of the women4 ,on the other hand1 all the younger men are particular to be cleanly in this regard1 and dress their hair with skill and neatness4 ,bed-bugs abound in ,havasu ,canyon as in no other place on earth4 ,they swarm everywhere1 and are absolutely found in clusters in the sand1 under the old bark of decayed trees1 and in every conceivable and inconceivable lodging-place4 ,the warm sand and the seductive moisture that obtains during the major part of the year must be especially conducive to their breeding1 for they are ubiquitous4 ,yet1 strange to say1 ,i have never known of an instance where a bed-bug has been brought out of the canyon by a visitor4 ,though ,i have been with the ,havasupais scores of times ,i never detected one of these vermin either in my clothing or bedding4 ,the breed seems to be peculiar to the warm1 moist air of the canyon and to be unable to live away from it1 for which we give hearty thanks4 #g ,see ,in and ,around the ,grand ,canyon4 ,now and again scorpions may be found1 and1 after a rain1 ,i have seen a score of hundred-legged worms 7perfectly harmless7 rolled up on the trail between the village and ,bridal ,veil ,falls4 ,rattlesnakes are not common anywhere in those portions of the canyon much visited by the ,havasupais1 but now and then one may be found on the trails or basking in the sun on the rocks near by4 ,elsewhere in this canyon and its many greater or lesser tributaries they are common1 and the ,indians can find any quantity if they are sent for them4 ,in all my years of wandering to and fro1 though1 ,i have not seen a half-dozen rattlesnakes in ,havasu ,canyon4 ,other pests are mosquitoes1 gnats1 and a small black fly which1 in certain seasons1 persistently lodges in the eye1 causing considerable annoyance1 and sometimes distress and pain4 ,there are not many mosquitoes1 though at times they are troublesome enough to satisfy one for their scarcity4 ,many of the women are expert basket makers1 and in my book on ,indian ,basketry ,i have fully explained their methods of work and the charming nature of their designs4 ,the ,havasu ,canyon is a basket maker's paradise1 for the stream is lined for miles with willows suitable for this work4 ,the process of making strands or splints of the willows is a very simple and primitive one4 ,here as ,i sit writing 7,sept4 #ad1 #aija71 ,chickapanagie's squaw has a lot of willow shoots before her4 ,taking hold of one end of the splint in her teeth1 she pulls away the cuticle with her fingers4 ,these alone are her tools1 and it is astonishing the rapidity and regularity with which the process is accomplished4 ,as soon as a girl can frame her fingers to the work of basket making she is required to begin4 ,it is very interesting to watch the small children in their endeavors to make the rougher baskets1 and then1 as they grow in skill1 try the finer work4 ,pul-a-gas-a-a is not more than eight years of age1 and yet a basket--k---she brought to me was one of her own make1 and it now occupies a place in my collection4 ,the work is irregular and crude1 but shows skill1 and if the child has patience to stick to it1 in time she will become one of the most accomplished basket makers of the tribe4 ,as soon as possible after attaining puberty the ,havasupai girls marry1 generally between the ages of thirteen and fourteen4 ,the parents themselves urge these early marriages4 ,whether they fear the loss of virtue in their daughters from evil white men1 or the degenerate young men of their own tribe1 ,i do not know1 but several parents have told me that the sooner their girls marry1 after they are marriageable1 the better pleased they are4 ,marriage is generally arranged by purchase4 ,when a young man sets his affections upon any particular girl1 he contrives to show his preference for her1 and1 as soon as he finds that his attentions are agreeable1 he visits his fair one's father or nearest male relative1 and without parley begins to bargain for her as he would for a horse or any other commodity4 ,the standard price for a wife is ten to twenty dollars1 and where a trade cannot be made with a pony or blanket1 the money itself is offered4 ,the bargaining completed1 there are no further preliminaries or ceremony1 except that1 three weeks or so before the wedding1 the bridegroom takes up his residence in the hawa of the bride's parents4 ,he is treated as one of the family1 and at night rolls himself up in his blanket and sleeps alongside his prospective kinsfolk on the floor of the domicile4 ,at the end of three weeks1 if the contracting young folks are satisfied that their dispositions are harmonious1 and if the marriage settlement is satisfactory1 the wedding takes place4 ,the groom takes his bride1 the old folk take the medium of purchase1 and the company laughs and banters the young husband and wife4 ,the man takes the woman to his hawa1 and the announcement of their marriage is made by the fact that they are living together and have assumed marital relationship4 ,sometimes an obdurate father or mother will refuse to sell a daughter1 and thus expresses disapprobation of the suggested match4 ,occasionally1 as among more civilized people1 the young couple mournfully1 but dutifully1 acquiesce in the decision of the older people1 but1 more often--even1 also1 as white young people do--they rebel1 and take the decision into their own hands by eloping and living together4 ,this ends the matter4 ,the ethics of the tribe are such that cohabitation once entered upon1 the parents have no authority to declare the marriage void4 ,and1 as a further penalty for his obdurate obstinacy1 the father loses the ten dollars or its equivalent he might have had by being kind and complaisant to the desires of the young couple4 ,the ,havasupais are polygamists1 and believe in having as many wives as they can buy and support4 ,at the time of his death ,kohot ,navaho had three wives living with him1 and ,i personally know of two others that he had discarded on account of old age4 ,when ,hotouta1 his oldest son1 was living1 his mother was a thrust-out member of ,navaho's household4 ,she was almost blind and decrepit1 and ,navaho with a wave of his hand and ten words had dismissed her from his bed and board4 ,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 discarded4 ,shortly before ,navaho's death his oldest wife evidently ruled the roost1 and it certainly must have been by other means than her physical beauty4 ,and yet she was vain of her good looks1 for1 when ,i made her husband's photograph1 she became my strong ally in persuading him to sit before the camera1 on condition that ,i would make a sun-picture of her own beautiful physiognomy and enchanting tout ensemble4 ,when ,i made the photograph1 she secured her petticoats between her legs in such a manner as to make them appear like rude trousers1 and when ,i commented upon the unfeminine appearance and asked her to spread out her skirts in orthodox style1 she boxed my ears with a manner at once decisive1 haughty1 and jocular1 and bade me proceed as she was or not at all4 ,the second wife was a meek kind of a creature1 who seemed to be entirely under the dominion of wife number one2 but the youngest wife1 a buxom woman of twenty-three or four summers1 evidently knew how to hold her own1 for she once or twice refused to obey wife number one1 though she readily obeyed the same request when given by ,navaho personally4 ,this woman is now married to my old host1 ,waluthama4 ,marriage with a white man is unknown among the ,havasupais1 and unlawful cohabitation with one is punishable by death4 ,the question of marrying is becoming a more serious one with the ,havasupais each year4 ,while occasionally a man will marry a ,wallapai squaw1 there is a strong sentiment against marriage outside of the tribe4 ,yet the number of the tribe is so small1 and intermarriage has so long been carried on between them1 that it is no uncommon thing for a young man or woman to be debarred from choice in marriage4 ,at the present time ,g-fwho's son can marry but one girl in the whole tribe without violating their own laws of consanguinity1 about which no people are more particular4 ,the present ,head ,chief--,kohot--of the tribe is ,man-a-ka-cha1 a heavily built man1 who is popular with the younger element4 ,but he suffers much in comparison with the former ,kohot1 ,navaho1 who died in #ahih4 ,kohot ,navaho's was a strong face1 marked and furrowed with bearing the cares of his little nation4 ,a firm chin1 powerful nose1 gentle mouth1 courageous forehead1 eyes which were once fiery as well as piercing1 but of late years had little of their primitive fire1--these gave a key to his character1 in which firmness1 courage1 bravery1 and gentle tenderness were commingled4 ,his whole demeanor was of dignity and pride4 ,no ,european sovereign in the days of despotic power could have worn the air of a monarch more regally than ,navaho4 ,but it was real with him4 ,his kingship was within himself as well as in the affection of his people4 ,illustration3 ,,waluthanca',s ,,daughter1 ,,with ,,esuwa1 ,,going ,,for ,,water4 ,illustration3 ,,lanoman',s ,,wife4 ,a ,,havasupai4 ,as might be expected with their powerful physical development1 the men are great wrestlers1 and often may be seen indulging in friendly1 but none the less hard and exhausting bouts1 where ,havasupai methods of cross-buttocking and other throws are tested to the utmost4 ,one of the former teachers was an expert wrestler1--learned doubtless among the ,sioux1 with whom he used to live as a ,united ,states teacher1--and one secret of the influence he had over the ,havasupais was his ability to down them in a wrestling match4 ,time and again he had given their best men great falls1 and the more he threw1 the more they respected and obeyed him4 ,as runners and trailers they almost equal the ,mohaves1 ,apaches1 and ,hopis1 though1 on the desert1 their endurance is not so great as that of these two desert tribes4 ,as canyon climbers1 however1 they surpass either of them4 ,the climbing muscles1 by life-long and constant practice1 are remarkably developed1 and they run up and down the long1 wearisome1 steep trails of canyons in a manner to excite the envy of a college athlete1 and the astonishment of one who has1 but a short time before1 laboriously and tediously essayed a brief trip in which ascending or descending a steep trail was an essential feature4 ,as riders they are skilful and full of endurance1 but they are neither as graceful nor as daring as the ,navahoes4 ,men and women both dress the buckskins for which the ,havasupai is so famous4 ,amole root is macerated and beaten up and down in a bowl of water until a good lather and suds are produced4 ,then the operator takes a mouthful of the liquid and squirts it over the skin1 which he manipulates and softens1 rubs1 scrubs1 and pulls with his fingers and feet1 moistening it again and again as occasion requires4 ,wild catskins are treated in the same way4 ,from this excellent buckskin the men make moccasins for themselves and their women4 ,the first time ,i saw ,kohot ,navaho he was sitting naked1 upon a blanket outside his hawa1 his three wives near by1 they cutting and preparing peaches for drying1 he busily engaged making a pair of moccasins4 ,the sole is of two or three thicknesses of heavy rawhide1 to which the uppers of buckskin are deftly sewn1 with strings of catgut or deer intestines1 the holes being made by a bone awl4 ,every summer trading-parties of both ,hopis and ,navahoes come down to the village1 bringing blankets1 ponies1 pottery1 and the like1 for exchange4 ,in #ahih there were three separate bands of ,navahoes and two of ,hopis4 ,trading is a serious process4 ,laws of barter or sale are first made1 before the traders open their packs1 and all the people are expected to abide by these loosely promulgated laws without question4 ,then the hawa of the ,havasupai host is turned into a store4 ,poles are suspended in every possible direction on which to show off the blankets to best advantage4 ,a crowd of chattering men and women stand outside1 or1 now and again1 come inside1 during the whole day1 and at night-time the men who have done business come in1 squat on the ground1 and spend the hours in smoking1 tale-telling1 and gossip4 ,there is difficulty in the ,havasupai mind at trading for more than one thing at a time4 ,if you wish to buy six articles from the same ,indian1 you cannot pay a lump sum for the six4 ,each one must be traded and paid for separately4 ,in most things there is no fixed standard of price4 ,fictitious values are placed upon articles of no value whatever1 but to which the ,indian mind has attached singular virtue and importance4 ,on the other hand baskets1 which require days to manufacture1 taking no account of the time and arduous labor expended in gathering the materials1 dyes1 etc41 for that purpose1 are sold at varying prices1 but nearly always far too low to begin to compensate them for the efforts expended4 ,yet they are keen traders in their way4 ,what can ,i get out of him8 is the normal attitude of mind1 and the price is made to correspond to what the seller imagines is the ability of your pocket4 ,in dealing with them1 ,i adopted the plan years ago1 as a fixed rule1 from which ,i seldom deviate1 to state a figure ,i will give for things offered to me1 and that sum1 no more1 no less1 is what ,i will pay4 ,they soon learn this1 and1 though at times it seems to be a disadvantage1 it gains the confidence of the ,indian and he will the more readily trade with me4 ,i once excited the hearty laughter and some scorn of the ,havasupais by buying a lot of old baskets1 blankets1 etc41 that they had long deemed of no value4 ,i was seeking their older styles of work and urged them to bring me any old trash they had discarded4 ,the usual crowd assembled around my camp1 and1 as each specimen of dilapidation was half-shamefacedly revealed a shout of laughter arose1 directed partially at the would-be seller for her temerity in supposing that such rubbish could ever find a purchaser1 and partially at myself for being so foolish as to want to carry it away4 ,but ,i obtained some fine specimens1 though much worn1 of the workmanship ,i desired1 so could afford to be very complaisant at the derision ,i aroused4 ,the ,havasupai is one of the most jolly1 frolicsome1 and light-hearted of mortals4 ,with his stomach full he has no cares1 and he goes into fun with a zest and energy that are pleasing4 ,he is fond beyond measure of practical jokes1--when he is not the victim1--and cares very little who suffers so long as he can obtain fun4 ,consequently if one meets with a misfortune1 especially a laughable one1 he need expect little1 if any1 sympathy in ,havasu ,canyon4 ,they are a singular mixture of frankness and cunning1 of honor and deception1 of truth and frankness1 of reliability and untrustworthiness4 ,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 truth4 ,ask a man his name--an insult1 by the way--and he will lie to you1 even though you are a good friend2 as1 for instance1 when1 after being the guest of ,supai ,charley for several days1 ,i quietly and without seeming intent asked him his name1 which ,i knew to be ,wa-lu-tha-ma1 that ,i might send him some gifts ,i had promised4 ,for a few moments he hesitated1 and then said ,qu-ar-ri--a ,wallapai name that has no relation to the ,havasus whatever4 ,sinyela was full of deception1 and yet1 when a friend told him he might catch one of his horses and ride it so far1 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 return1 he would not listen to it for a moment4 ,they are petty thieves1 but years of experience have taught me that they could not be persuaded to engage in larceny on a grander scale4 ,one of my first experiences in this line was to have some little thing taken from my camp many years ago 7,i forget now what it was74 ,immediately ,i sent for ,hotouta1 and told him the article must be returned4 ,in a few hours the boy thief 7now a hang-dog looking buck7 came and brought back the article4 ,on my last visit1 coffee and candy were taken from my sacks at ,wa-lu-tha-mas hawa1 and three necklaces which ,i had taken as presents for some of the children4 ,i spoke angrily to my host of his negligence to protect my goods when they were in his care1 and1 as for the necklaces1 said if they were not returned by morning ,i should complain to the agent1 and have the thief discovered and punished4 ,long before sunrise in the morning the necklaces were returned4 ,there is a good deal of craft about some of them4 ,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 dangerous1 and add much to the comfort of the people1 who lived both above and below this spot1 when they wished to visit each other4 ,for years nothing was done4 ,but when1 this year1 he took the matter up again1 he did it in a round-about way that won success4 ,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 them4 ,the ,wallapais accepted the invitation4 ,now was ,captain ,jim's opportunity for the display of his finesse4 ,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 did1 and1 when it was completed1 train their horses to run on it until they were so familiar with it that1 when the ,wallapais came1 they would be able to take all the advantages this additional knowledge would give4 ,the suggestion worked like a charm4 ,it was ,tom ,sawyer's woodpile over again4 ,the young men waited on the ,kohot1 ,manakacha1 and asked permission to cut a road a mile long through the middle portion of the canyon4 ,the only place where this could be done was just where ,captain ,jim desired the road4 ,he was appointed to see that the work was properly done1 and the first few days of my visit were enlivened by the echoing roars of the powder explosions that were set off4 ,when ,i went down to the lower part of the village it was over the new and completed road1 a full mile in length1 and well cut out and graded4 ,such a consummation was devoutly to be wished1 and while races are not an unmixed good1 one could tolerate them the easier for the ,havasupais if they would always be the means of accomplishing such desirable ends4 ,the ,havasupais are far from being dull and stupid1 as casual observers suppose4 ,they can see the point of things as quickly as some of their white neighbors4 ,for instance2 ,i have elsewhere1 in my ,grand ,canyon book1 told how ,silver1 ,hotouta's fine horse1 was given to ,mr4 ,bass4 ,this horse has always been an object of envy to some of the young men of the tribe4 ,mr4 ,bass also bought from ,sinyela a red mule of some of my exciting experiences4 ,having once had possession of this mule was in itself an overpowering temptation to those ,indians1 who1 in the days of ,sinyela's ownership1 had been permitted to ride it4 ,consequently ,mr4 ,bass was often annoyed by finding1 on his return from an absence of a few days1 that ,silver and the mule1 one or both1 had been taken from the pasture and ridden by the ,indians4 ,when he completed his trail across the river and finally established the ferry that bears his name--the only ferry1 by the way1 across the ,grand ,canyon1 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 side4 ,when this was done ,chickapanagie was present4 ,with a twinkle in his eye he said3 ,bass heap sopogie 7understand74 ,havasupai no ride 'em ,silvern1 and ,red ,mule no more4 ,there is wide diversity in the attitude different members of the tribe hold towards the whites4 ,some are friendly1 others openly hostile and ugly1 while others merely receive strangers on sufferance as a necessary evil1 useful for the purchase of baskets and such other things as they may have to dispose of4 ,manakacha was elected to his kohot-ship because the majority of the men were in favor of keeping out the whites from ,havasu ,canyon1 and he was ever averse to the white man4 ,those1 however1 who are friendly1 are good and true friends1 as those who knew ,hotouta1 ,spotty1 and others who are gone can testify4 ,spotty was a genial1 kindly soul1 with whom ,i had various dealings4 ,he was intelligent and reliable in his intercourse with me1 though a medicine-man and ready to dispense charms1 incantations1 and native medicines on the slightest pecuniary provocation4 ,on one of my early trips to ,havasu ,i negligently overlooked taking a sufficient supply of extra films4 ,what an idea6 ,to start on such a trip and forget one's camera rolls4 ,there were about thirty exposures left on my film and ,i was sure ,i should need two hundred and fifty4 ,indeed1 long before ,i had reached the ,havasupai village all the roll was exhausted1 and no more pictures could be taken4 ,i was disgusted with my own want of forethought1 and generally disgruntled1 when lo6 on sight of ,spotty the idea occurred as if by inspiration3 ,why not send ,spotty for it8 ,no sooner suggested mentally than ,i broached the subject4 ,the round trip was a good fifty-five to sixty miles1 and much of the road up ,havasu ,canyon1 and ,i must have the roll within twenty-four hours4 ,spotty's eye was on the main chance1 and he at once expressed his willingness to go provided there was enough in it4 ,how much you give me8 he inquired4 ,i considered for a while1 and then with a ,pecksniffian air of benignant charity offered him two dollar6 ,al lite1 ,i go6 ,maybe so ,i go quick you catch 'em two dollars and a half8 he asked4 ,i studied over it awhile before committing myself1 and then queried ,when you start1 ,spotty8 ,looking up towards hue-a-pa-a 7the man image7 on the upper rim of the near canyon wall1 he pointed4 ,i go when you see 'em ha-ma-si-gu-va-te 7the evening star74 ,when you come back8 ,i come back next day all same time you see 'em ha-la'-ha 7the moon74 ,maybe so ,i come back sooner you see 'em1 you give me two dollar half8 ,a twenty-four hours' ride on horseback--nearly sixty miles--through a solitary country where his only company would be coyotes1 mountain lions1 and other wild animals1 and a large portion of it ridden in the dark night1 for two dollars1 with a bonus of fifty cents if the trip was made within twenty-four hours--it was not extravagant pay1 so ,i cheerfully acceded to his request for the bonus4 ,but now came the difficulty of fully explaining to ,spotty what ,i wanted1 and where he could find it4 ,the tent at ,bass ,camp was divided into five compartments1--two small rooms with canvas walls on either side of a long room which ran through the centre of the tent1 its entire width4 ,making a plan of the tent on the ground1 so1 and giving him the compass points1 ,i showed that my all same white man's basket made of leather1 viz41 my valise1 was in the northeast corner of the southwest room4 ,the film was in the valise1 but ,i also needed my ruby lamp1 so ,i deemed it best for him to bring valise and lamp1 which latter was separate4 ,off he went cheerfully and merrily1 and two hours before the moon rose he was back at the camp with valise and lamp safe and secure4 ,he received his bonus and we were both happy4 ,illustration ,like all other ,indians1 they used to have an abnormal dread of the camera4 ,one of my ,havasupai friends1 ,u-math-ka1 thus stated his reasons for refusing to be photographed4 ,with graphic gesture of horror and dread he said3 ,if you make my picture ,i die pretty soon4 ,i look at the ,sun4 ,he get heap hot4 ,i no breathe4 ,i lie down4 ,i die6 ,when ,i assured him no possible injury could result1 he yielded to my urgent entreaties so far as to consent to allow me to make his sun-picture1 on the sole condition1 however1 that ,i did not ask him to look at the camera1 or to cease talking 7he was relating some ,havasupai myths at the time74 ,his condition was what ,i desired1 for it enabled me to secure the accompanying natural and life-like photograph4 ,in speech the ,havasupai tongue is not very musical or agreeable4 ,the voices of men and women are soft and sweet1 as a rule1 and either when singing their rude aboriginal songs or those that they have been taught at school1 they show a natural appreciation of tone that is not usual or common4 ,in a sentence the last syllable of the last word is often a third higher than the rest of the word4 ,this gives a singularly emphatic effect4 ,the voices of the men are not unpleasant1 though generally they are thrown too high--head tones--to be agreeable2 and as conversation increases they often allow their voices to rise to an almost querulous note4 ,there is a good deal of the chant about it of a half-musical nature4 ,the women's voices are usually sweet and musical1 but the language itself does not lend itself to the display of vocal sweetness4 ,it is not a liquid language4 ,it is full of crooks and twists1 gutturals and harsh labials1 and seems to be ground out in angles with a machine-like regularity4 ,in some cases1 the women1 having imitated the querulous tone of some of the men1 have developed a harshness that is disagreeable4 ,the rapidity with which they learn new words is remarkable4 ,lanoman1 one of the present policemen1 asked me the ,english of a number of words1 and all during the day ,i heard him repeating them over to himself1 and seldom would he need correction4 ,the dress commonly worn by the women consists of a short skirt and waist1 made of colored calico1 and a si-dram'-a1 which may be described as a rude shawl1 two corners of which are tied obliquely across the chest4 ,when at work this is often slung over one side of the body so that one arm is free4 ,among the ,havasupais the si-dram-a that is most desired and sought after is one made of four large bandana handkerchiefs1 with red as the choice of colors4 ,the men1 when ,i first visited them1 seldom wore anything more than the breech-clout except in cold weather1 but as school influences began to permeate the village1 blue overalls and the cast-off trousers and other clothing of the white man were donned1 until now it is a rare sight to see a man clothed in any other than the ordinary fashion1 though the influence of the outside ,indians is seen in the ,spanish cut of all home-made garments4 ,moccasins are the common foot-gear1 though occasionally a man or woman may be found wearing civilized shoes4 ,fish1 pork1 chicken1 all kinds of birds and eggs1 are tabooed as food by the ,havasupais1 but they eat rats1 deer1 antelope1 rabbit1 prairie dog1 and mountain sheep4 ,they are especially fond of beef1 and horse and mule meat1 no matter how the animals come to their death1 are esteemed luxuries4 ,they will even eat lizards and lice4 ,the prickly pear and the fruit of the amole1 or hosh-kon1 are much favored when ripe4 ,the latter is roasted in the coals until the outside is completely blackened4 ,a hole is made in this carbonized surface to let out the steam1 and1 when cold1 the fruit is eaten as a great delicacy4 ,i have often eaten and enjoyed it1 though it has a sickish-sweet vegetable taste that at first is somewhat unpleasant4 ,the pinion nut1 sunflower and squash seeds are also regarded as delicacies4 ,practice has made the ,havasupais dexterous in eating these husk-covered seeds4 ,the novice finds it a wearisome task to hull them1 but the expert throws a handful of seeds into his mouth1 cracks the shells1 and by skilful manipulation eats the nuts on one side of his mouth and expels the shells on the other4 ,when ,i can do this ,i shall make a meal on pinion nuts1 as they are of exquisitely sweet and delicious flavor4 ,sunflower seeds1 squash seeds1 and a variety of wild grass seeds and corn are parched by the women by placing them in saucer-shaped baskets--or k-s--with hot ashes1 and then tossing them up and down and to and fro until sufficiently cooked4 ,the seeds are then scooped out with the fingers1 and ground on a slab of basaltic rock1 by rubbing one stone over the other4 ,on the occasion of one of my visits1 when ,i was the guest of ,chickapanagie1 ,i made the accompanying photograph of his wife as she thus parched corn in a basket4 ,it was the placing of a covering of clay inside the k-1 to prevent its burning1 that led ,frank ,cushing to the belief that here was the explanation of the origin of pottery4#h #h ,see chapter ,basketry the ,mother of ,pottery1 in ,indian ,basketry1 by ,george ,wharton ,james4 ,green squash is cooked after being hacked into pieces in an apparently reckless but most effective manner4 ,with the squash in one hand1 the woman takes a large butcher knife in the other and strikes indifferently at the squash1 turning it around and at different angles the while4 ,in a few moments chips1 as it were1 begin to fall into the cooking pot1 and after the exterior is cut and hacked in every direction the cook begins to slice it into the pot4 ,when well cooked1 it is eaten without any other improvement than a little salt4 ,corn and beans are plentiful with them1 and both are as delicious and tender as any ,i have ever tasted elsewhere4 ,mescal is one of their chief foods4 ,it is made by them exactly as the ,wallapais make it4 ,that fibrous portion of the plant that cannot be treated in this manner is boiled1 and the drink therefrom1 when fresh1 is a sickish-sweet liquid1 that1 however1 might soon become agreeable4 ,this liquid is of a dark brown color1 and when boiled for a long time becomes a species of thin molasses4 ,the ,havasupais know no process of fermentation so far as ,i have been able to learn1 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 intoxicants4 ,quail and ducks abound in various parts of the ,havasu ,canyon region4 ,even to this day many of the latter are shot1 for sale to the white man1 with the arrow instead of the gun4 ,the ,havasupais claim that the arrow is far less liable to scare away the flock than is the loud report of a gun1 so they keep up their practice with the antiquated bow and arrow1 and some of them show wonderful skill in their use4 ,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 paces4 ,their skill was such that on one occasion ,i lost a dollar thus within half an hour4 ,at one time in ,february ,i found the canyon alive with quail1 the whirring of whose wings met us on every hand as we rode along from hawa to hawa4 ,i am told there is no fish in ,havasu ,creek above ,mooney ,falls1 but from the base of this fall on to the river both large and small fish are abundant4 ,i rather doubt this1 as on the occasion of my attempt to reach ,beaver ,falls down the course of the creek from ,mooney ,falls ,i saw no fish1 nor signs of any4 ,one of the ,havasupais tells me that mountain sheep may be seen on the northern rim of the ,grand ,canyon in small bands4 ,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 plenty1 and then the ,paiuti and ,paieed ,indians kill them1 drying the flesh for later use4 ,this they do regardless of a territorial law1 which forbids even an ,indian killing mountain sheep at any time4 ,the ,indian regards his as a prior right1 existing long before there was any territorial legislature1 and he acts accordingly4 ,mountain lions1 wildcats1 lynxes1 coyotes1 badgers1 deer1 and antelope1 with an occasional mountain sheep and bear1 are the larger quarry of the ,havasupai hunters4 ,the deer and antelope they find in the open grassy glades of the forests on the canyon rim and reaching towards the desert4 ,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 7the ,san ,franciscos71 ,hue-ga-wool-a 7,williams ,mountain71 or ,hue-ga-da-wi-za 7,red ,butte74 ,some of the skins are dressed with the hair on and are used for clothing1 as sleeping mats1 or are sold to the travellers at the trains or traded at the stores on the railway4 ,but many of the better skins are carefully tanned and dressed and converted into buckskins1 as before stated4 ,this1 indeed1 is one of their staple articles of trade1 good buckskins fetching as high as five dollars and even ten dollars cash4 ,i have several times seen a blanket for which ,i had offered eight dollars or ten dollars readily exchanged for a simple buckskin1 and it is not an unusual occurrence to note a trade where a fair ,navaho pony is given for a large and well-dressed skin4 ,the outside ,indians that the ,havasupais are familiar with are the friendly ,wallapais1 whom they call their cousins1 the ,hopis and the ,navahoes4 ,they have often had wars with the hated ,mohaves1 ,apaches1 and ,paiutis4 ,the ,chemhuevis1 ,pimas1 and ,maricopas are their distant1 little known1 but accepted friends4 ,far-away ,zuni is ,si-u1 and still farther ,acoma is ,ac-o-ca-va1 and though intercourse with the people of these villages is rare1 it has always been friendly4 ,for the grazing and watering of their horses and other stock each head of a family has a certain region allotted to him1 over the boundaries of which he may not allow his stock to wander1 except when removing them or by special permission4 ,manakacha1 the head ,kohot1 takes the range formerly owned or controlled by ,captain ,navaho1 the late ,kohot1 viz41 the region of ,black ,tanks4 ,rock ,jones 7the chief medicine-man7 has ,topocobya ,canyon and the plateau above as far as the other side of the ,grand ,canyon towards the ,mystic ,spring ,trail1 where begins the territory of ,vesna1 ,captain ,burro1 and ,chickapanagie4 ,this includes the south banks of the ,grand ,canyon towards the ,little ,colorado ,river and including the ,mystic ,spring1 the ,bright ,angel1 the ,grand ,view1 ,hance's old and the ,red ,canyon ,trails1 in the neighborhood of which1 for centuries1 the ,havasupais have been descending4 ,indeed1 it was the ,havasupais who made the ,indian ,gardens that are so charming a feature of the ,bright ,angel ,trail4 ,sinyela has the upper part of ,havasu ,canyon reaching to ,bass's camp at the ,caves1 named by the ,havasupais ,wai-a-mel4 ,uta and ,waluthama have the lower portion of ,havasu ,canyon1 around to the head of ,beaver ,canyon and all the territory on the south side as far as ,hack-a-tai-a--the ,colorado ,river4 ,thus there are no disputes arising over the wrongful pasturage of stock1 as each ,indian regards himself as bound by the strictest ties of honor not to deviate from these established and long-observed boundaries4 ,as ,i have before stated1 the ,havasupais at one time owned the whole of the ,kohonino ,forest region and also the trails into ,hack-a-tai-a 7the ,grand ,canyon74 ,from time immemorial they have hunted from ,havasu 7,cataract7 ,canyon to the ,little ,colorado1 and1 of course1 have had access to the water pockets1 or rock tanks1 in which rain water accumulates all along this dry and springless region4 ,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-ground4 ,he said1 ,you sabe ,ha-ha-poo-ha 7,rain ,tank7 and ,ha-wai-i-tha-qual-ga 7,rowe's ,well7 and ,ha-ga-tha-wa-di-a 7the water hole near ,hance's ,camp7 and ,ha-ha-i-ga-sa-jul-ga 7,red ,horse ,tank71 ,havasupai use these water holes when him go hunt deer and antelope4 ,now white man him come and say1 ',d-- you1 you get away4 ,i've got no water for any blanked ,indian4' ,we no catch 'em water1 we no go hunt1 and we no go hunt we no catch 'em deer and antelope and jack rabbit1 and by-em-by our squaws and boys and gels go heap hungry4 ,maybe so you see 'em ,great ,father at ,washington and you tell him1 and ask him what ,havasupai do4 ,,chapter ,,xvi ,,the ,,havasupais' ,,religious ,,dances ,,and ,,beliefs ,the ,havasupais do not occupy a high place in the scale of religious life4 ,they are very different from the ,hopis and ,navahoes4 ,they have few ceremonies1 few prayers1 and few ideas connected with the world of spirits4 ,if evil comes upon them they seek to propitiate the power that caused it4 ,they dance and pray4 ,but there is no system1 no recurrence of elaborate ceremonials year after year4 ,indeed1 the only regular dance that ,i have personally seen is that of the annual harvest1 and that is occasionally omitted4 ,the ,sick ,dance1 as its name implies1 is for the purpose of healing the sick4 ,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 dances4 ,it was a wild and fantastic scene4 ,gathered together in a circular enclosure1 the fence made of willow poles bound together with withes of the same tree1 were between one hundred and two hundred ,indians of both sexes in any and all manner of dress and undress4 ,three or four bonfires added to the weirdness by throwing peculiar lights and shadows upon the countenances of those present4 ,at times there was a silence which became almost solemn in its intensity1 and then talking and chattering broke out again1 as if the sound of their own voices helped1 in some measure1 to relieve the painfulness of the solemnity of this not-very-welcome religious ceremonial4 ,i was actually gazing upon the preparations in progress for the sacred peach dance4 ,one by one the notables of the tribe were pointed out to me4 ,there stood ,kohot ,navaho in proud solitariness1 eyeing the preparations with a moodiness which became his serious and taciturn nature4 ,not a thing of importance passed his eye4 ,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 festival4 ,by his side stood his second son1 who1 in gentle and mellifluous speech was talking to those with whom he came in contact4 ,hotouta1 the second chief1 was by my side1 acting as guide1 chaperon1 and instructor in the mysteries4 ,here was his daughter1 a fine buxom lass of sixteen summers1 with merry1 laughing eyes1 saucy lips1 thick black hair1 cut with the usual deep fringe on her forehead1 and a voice that would have been the fortune of an ,american girl who desired a place on the operatic stage4 ,yonder stood ,ha-a-pat-cha1 a fine athletic fellow with muscles of steel and a chest like that of an ox1 whose only costume was the gee-string4 ,he marched to and fro as if consciously proud of his fine figure1 came up at a call from ,hotouta and seemed to be highly pleased with his introduction to us1 although there was an air of condescension in his handshake which suggested that ,i was the honored person4 ,perhaps ,i was6 ,quien sabe8 ,near by stood ,mr4 ,bass and a special commissioner sent by the ,united ,states ,indian ,department to report on the condition of the ,havasupais1 and seek to gain their consent to send their children to the ,indian school at ,fort ,mohave4 ,i was too tired that night to stay long4 ,so after an hour's watching ,i returned to ,hotouta's hawa1 stretched myself out on the sand--outside--in my blankets1 and was soothed to sleep by the monotonous chant of the dancers4 ,next day1 in a burst of frolicsomeness ,i exclaimed to my friend1 who was commonly called ,tom by the whites3 ,hotouta1 why you no let me dance1 all same ,havasupai8 ,it never entered my comprehension that ,tom would regard the remark with serious attention1 hence my astonishment can better be imagined than described when thoughtfully he turned to me and said3 ,maybe so6 ,me no know6 ,maybe so ,havasupai no like 'em you dance4 ,maybe so they all same like 'em6 ,i see pretty soon4 ,pretty soon he came back with a cheery ,all right6 ,navaho say you dance4 ,havasupai like 'em you6 ,here was a fine predicament6 ,i had never danced a step in my life4 ,in the few ball-rooms ,i had visited ,i had been a wall flower4 ,but in this case ,i had provoked the invitation myself1 so1 after a brief mental struggle1 as gracefully as possible ,i accepted the consequences of my own rash speech4 ,when the hour arrived ,i placed myself under the hands of ,hotouta1 ,yunosi his squaw1 and their daughter1 in order that ,i might be properly and appropriately apparelled for the occasion4 ,the first salutation somewhat daunted me4 ,tom said1 ,you catch 'em white shirt6 ,the only white shirt ,i had was a night robe which had done service to such an extent that ,i had placed it in my saddlebags when we left civilized regions for the purpose of wrapping up specimens of rock to take home4 ,its whiteness may have been somewhat of a memory4 ,but ,i brought it forth1 and waited anxiously for ,hotouta's approval4 ,he was delighted1 and ,i felt reassured4 ,when it was donned1 and a pair of blue overalls1 ,i was ready to receive the painted lines of sub-chieftainship on my face1 and the eagle plume in my hair4 ,then1 in solemn dignity1 we started down1 ,indian file1 for the dance ground4 ,at least ,hotouta and ,i were dignified1 while behind us ,mr4 ,bass and the special ,indian ,commissioner were making frantic endeavors to hold in their laughter at the rude and brutal 767 jokes they were making at my expense4 ,we had not proceeded far before ,hotouta stopped me and with solemn face said3 ,you dance1 you no laugh4 ,havasupai no like 'em you laugh6 ,i promised to be as sober as a judge1 and not laugh1 and again we proceeded1 to be stopped once more by ,hotouta1 who explained with perfect seriousness3 ,maybe so you dance heap harnegi4 ,havasu squaw1 she like 'em you4 ,you catch 'em one squaw4 ,then you dance more and maybe so you catch 'em two squaw4 ,she come1 all same 7and here ,hotouta illustrated how the squaw might come and separate me from my male companion to right or left1 and take my hand in the fashion afterwards described74 ,she take your hand1 all same4 ,you no nip4 ,she no like 'em you nip4 ,i promised not to nip1 and with satisfaction ,hotouta now led the way to the dance ground4 ,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 ,havasupais1 the dance began4 ,this is how it was conducted4 ,the evangelist sang over a strain of a new song4 ,a dozen or so of the leaders took it up1 and as soon as they were fairly familiar with it1 the others joined in4 ,then the women took a hand1 literally as well as figuratively1 for they came in and separated the men1 interlocking the fingers1 midway between the first and second knuckle joints1 standing shoulder to shoulder1 and enlarging the group until a complete circle was formed4 ,then1 with a side shuffling motion1 moving one foot to the left and following it rapidly but rhythmically with the other1 the while lustily and seriously singing the song they had just learned1 the dance continued1--a dull1 monotonous1 sleep-producing ceremony1 until the onlooker was awakened by manifestations he little expected to see at an ,indian thanksgiving dance4 ,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 power4 ,with a shriek1 the woman hysterically leaps within the circle made by the dancers1 and howls and shouts and dances and jumps1 and then1 perhaps1 throws herself in a heavy stupor upon the ground4 ,some will run to the centre post1 and1 hanging on with one or both hands1 will swing rapidly around until they fall exhausted to the ground4 ,when the male members tire of seeing these excitable females upon the ground1 they unostentatiously step up to the prostrate figures1 seize their long thick hair1 swing it over the shoulder1 and thus proceed to drag the now exhausted women to the fires1 where friends of their own sex attend them until they come to4 ,and what did all this ceremony mean8--for to the ,havasupais it was a ceremony1 performed with as much dignity as we perform our religious services in church or cathedral4 ,while ,i was dancing ,hotouta was giving an explanation to ,mr4 ,bass4 ,each year this dance is performed as an act of highest devotion to gain the approbation of ,those ,above4 ,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 future4 ,the leader of the singing was a ,chemehuevi ,indian1--a tribe located west of the ,wallapais and living mainly on the ,california side of the ,colorado ,river4 ,he was a regular evangelist amongst the ,indians1--a native ,moody1 and gifted enough1 musically1 to perform the part of ,sankey or ,excell4 ,his harangue on this occasion was an unusually fervent oration1 especially cutting to ,hotouta1 for he was one of the chief objects of the evangelist's vituperation and abuse4 ,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 congregation4 ,he explained that the reason the tribe had lost so many of its members last year by the dread grippe was because of their levity4 ,they had laughed too much1 gone hunting and visiting white men's camps when they ought to have been dancing4 ,they were allowing the white man to laugh them out of the traditions of their forefathers4 ,then he especially denounced all friendliness to the whites1 and singled out ,hotouta1 ,chickapanagie1 ,spotted ,tail1 and one or two others who had been the leaders in thus countenancing the whites1 and administered to them severe rebukes4 ,after this1 referring to the offer of the whites to give them farming implements1 food1 etc41 if they would send their children to the ,indians' school at ,mohave1 he urged his hearers to listen to no such proposals4 ,he said in effect3 ,don't send your children to the school of the white man4 ,if you do they will grow up with the heart of the white man1 and the place of the ,havasupai will know them no more4 ,your tribe will be broken up1 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 side4 ,he will rob you of your corn-fields and of your peach orchards4 ,no longer will the place where the bodies of your ancestors were burned be sacred to you2 your hunting-grounds are now all occupied by him1 the deer and the antelope have nearly disappeared before his rifle1 and he is hungry to possess the few things you still have left4 ,this offer is a secret plot against you4 ,he thinks if he cannot drive you out he will seduce you out1 and this school is the offer he makes to you1 so that he can get your children into his hands4 ,there he will teach them to make fun of you2 to despise your method of living2 your houses1 your food1 your dress1 your customs1 your dances will all be ridiculed by him1 and so you will lose the favor of ',those ,above1' and you yourselves will soon die and your name and tribe be forgotten4 ,in other words1 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 themselves4 ,thus he exhorted time after time1 and1 after each sermon1 sang out1 line for line1 a new song that he desired them to learn4 ,at first he alone sang1 then ,navaho and a few of the older ones took up the strain1 and soon all joined in4 ,then the dance began1 and continued with unabated zeal and fervor until the missioner gave the signal for rest4 ,then1 after another harangue1 another song was learned1 another dance performed1 and so on1 ad libitum4 ,the state of mental exaltation or frenzy1 not unlike those peculiar manifestations of the negroes at revival meetings1 the ,shakers1 having the power etc41 is not uncommon among the ,havasupais4 ,at the ,thapala ,dance ,i have seen three women almost simultaneously suddenly dart from different parts of the dance circle1 and hysterically shrieking1 yelling1 and singing1 foaming at the mouth1 tearing their hair1 falling down with violence1 and with appalling disregard to the injury to their own bodies dash against each other1 or on the great central tree trunk1 which stands like a flagpole in the centre of their dance corral1 yield to this uncontrollable frenzy1 and remain under its influence for an hour or more4 ,during the whole time of their ecstasy1 the dance continued uninterruptedly1 except when one of the frenzied women dashed towards the dancers as if to escape the circle4 ,then the man nearest by rudely took her by the arms1 body1 or shoulders and thrust her1 shrieking1 back into the centre of the circle4 ,yunosi gained her present name because of her occult powers and frenzied visions4 ,after ,hotouta's death she would occasionally wake up and cry out that she saw the spirit of her husband1 ,tom1 heap big ,supai chief4 ,and1 strange to say1 in these exalted moments she invariably spoke in the crude ,english her husband had taught her and of which she was very proud4 ,pointing into vacant space1 with glaring eyes and excited voice1 she would declare that she saw ,big chief ,tom4 ,he come back to see me4 ,o ,tom6 ,tom6 ,i see you4 ,then turning to her friends and others around1 she would shriekingly ask1 ,you no see8 ,you no see8 ,and thus she gained her name1 ,yunosi4 ,thinking that perhaps the ,havasupais used some herb1 drug1 or intoxicant1 similar to opium1 hasheesh1 or the stramonium 7jimson-weed7 which the ,navahoes use to produce similar frenzies and visions1 ,i took some of this1 which they call smal-a-ga-to-a1 and asked several if they ever used it4 ,in every case the answer was a sharp ,no6 ,han-a-to-op-o-gi1 and one ,havasu informed me it was very bad4 ,all same white man's whiskey4 ,indeed1 such has been the excellent teaching they have received from their ancients1 and the tenacity with which they1 as a people1 have adhered to it1 it may be safely affirmed that the ,havasupais use no noxious drug1 or fermented or intoxicating liquor1 and that they do not know any processes by which they can be made4 ,the ways of the ,havasupai medicine-men are similar to those of fakirs in all lands and ages4 ,i have seen ,rock ,jones1 after examining a patient1 jump up and excitedly exclaim3 ,i can see into your head and all through your brains2 down your throat and into your stomach1 through your kidneys1 bladder1 and intestines1 and you are sick1 very sick1 very heap sick4 ,but ,i am a good medicine-man4 ,i can cure you sure1 ,i can cure you quick4 ,but you must promise to give me five dollars4 ,don't forget ,i must have five dollars4 ,illustration3 ,,rock ,,jones1 ,,leading ,,medicine ,,man ,,of ,,havasupais4 ,illustration3 ,,sinyela1 ,,with ,,esuwa1 ,,going ,,for ,,water4 ,in one case with which ,i was familiar1 the medicine-man declared that the heart of one sick man had gone away to the topmost peak of one of the canyon walls4 ,it would cost several dollars to charm it back1 but he could do it4 ,yielding to the pleadings of the man without the heart1 he began to exercise his charms and incantations1 and the next day he came in and declared he had seen it return during the early morning hours1 and his patient would recover4 ,his prognostication was correct2 the man was soon well and strong1 and paid his six-dollar fee for having his heart returned to him1 with due gratitude and thankfulness4 ,another man who had been on the trail of some runaway horses had become overheated and was attacked severely with cholera morbus4 ,he was brought into the village nearly dead1 his pains increased by a terrible soreness in his back1 caused by severe vomitings4 ,the medicine-man gave him a large dose of red pepper1 and1 after sucking the flesh of his stomach1 bowels1 and back1 rubbed the body of the sick man with red pepper1 and then began his incantations4 ,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 passed1 and that it was this charmed rope which had entered his body and caused the sickness4 ,on the promise of a fee of several dollars1 he expressed confidence that the rope could be successfully taken from the invalid1 and that its removal would be followed by immediate recovery4 ,after a little time had elapsed1 the crafty charlatan produced a long white rope1 which he said his skill had extracted4 ,needless to add1 the patient recovered1 and to this day extols the wonderful skill and power of his physician4 ,of late years a large number of ,havasupais have been carried off with a bilious fever1 with marked malarial symptoms4 ,the usual indifference in the earlier stages of the disease gives way later on to frantic sweatings and appeals to the medicine-man1 who comes and sings and seeks by his incantations to remove the evil something within the patient that causes the disease4 ,if the sick person is daring enough to apply to the agency teacher for medicine1 he knows that he no longer need expect any help from the medicine-man1 whose curses will follow him to the world of doom4 ,as in the world of civilization there is jealousy1 sharp and keen1 between the schools of medicine1 so do the ,havasupai medicine-men resent any innovations upon their time-honored customs4 ,here1 as elsewhere1 one man's skill and reputation is oftentimes maintained by pulling down that of another4 ,dr4 ,tommy used to be a fairly successful medicine-man1 but once1 during a fearful epidemic of grippe1 several children died under his ministrations4 ,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 ,dr4 ,tommy had killed the children by giving them coyote medicine4 ,and this tommy-rot killed him as a medicine-man1 for1 though he was never brought to any trial on account of this charge1 he was shunned and ostracized1 and in very rare cases is ever called upon to exercise his medical powers4 ,there are now three medicine-men in the tribe1 the chief of whom is ,rock ,jones1 whose ,havasupai names are suggestive4 ,they are3 ,pa-a-hu-ya and ,in-ya-ja-al-o1 the former signifying black1 the other the rising sun4 ,at-nahl1 whose name means a sack1 is the second in importance1 and the youngest is ,ma-t-m1 commonly known as ,bob4 ,i have just asked ,lanoman which is the best medicine-man of the three1 and his reply when ,i asked ,who makes the sick people well the quickest8 was3 ,all same4 ,all no good4 ,all make people dead pretty quick6 ,death is supposed to be1 in every case1 the departure of the spirit from the body1 and when the sick person is approaching death the friends and relatives1 led by the medicine-man1 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 body4 ,if the patient recovers1 the medicine-man takes the credit 7and what pay he can get7 for the return of the spirit1 and goes about in high feather1 recounting to all he meets the new instance of his wonderful and occult power4 ,one of the greatest insults that can be offered to the friends of a dead ,havasupai is to refer to him4 ,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-pu1 or leads him to desire to return to earth1 neither of which are good for a ,havasupai4 ,one of the school teachers informed me that she once1 in reconvening the school after a holiday1 read out the name of a child that had recently died4 ,the moment the name was pronounced several of both boys and girls burst out1 some into a wild wailing and others into fierce and angry denunciations of the wicked white woman who had thus arrested the spirit of the deceased on its journey to the underworld4 ,the last night of our first visit the ,havasupais had a ,sick ,dance4 ,when one of their number is very sick or about to die1 the medicine-man summons the principal men and women of the camp to dance around him1 in the hope of driving away the disease4 ,it so happened that during our visit one of the young bucks was very sick1 and a dance was ordered for ,saturday evening4 ,it was quite a distance away from our camp1 and ,vesna1 whose guest we were that night1 informed us that we would not be welcomed4 ,the welcome would have been overlooked but for our need of rest1 and as it was a mile or two away1 it was decided not to attend1 although we could hear the incantations at intervals during the night4 ,the dance1 however1 was similar to such dances elsewhere4 ,the sick man was placed in the open air and a circle formed around him1 while a slow and solemn dance was engaged in by those in the circle1 and all participated in the chanting of an incantation4 ,this was kept up during the entire night1 the voices of the singers at times pitched to a very high key4 ,as soon as one in the circle grew tired1 he dropped out and another took his place1 but the dance and chant never ceased4 ,if a sick man survives the noise and din and wakefulness of this until morning1 it is probable that his vitality will carry him through1 and he will recover4 ,if death is thought to be certainly near1 the best clothes of the wardrobe are brought out and placed upon the dying person4 ,a woman's best dress is not too good for her to die in1 and a man's finest garments1 even to the broadcloth cast-off ,prince ,albert received through the kindness of some white friend in the ,east1 is deemed the only appropriate gear in which to meet the dread summons to ,shi-pa-pu4 ,when life is extinct the dressed-up body is wrapped in the best blanket the hawa affords1 and is then ready for the period of wailing and mourning4 ,relatives and friends of the deceased come and sit in the hawa1 and as the spirit moves them they raise their voices in lamentation1 or1 singing the bravery1 the daring1 the good deeds of the deceased1 ask for him a safe journey to the dread secret places of the underworld4 ,nothing can be more doleful than to hear these sad lamentations in the dead of the night4 ,all is still1 except the never-silent stream which steadily keeps up its murmur as it flows over the stones4 ,otherwise the very ,angel of ,silence seems to be brooding over the scene1 for the babble of the creek merely accentuates the nearly perfect stillness4 ,suddenly a loud1 long1 minor wail rises from the hawa in the midst of the willows1 and one feels that he can see the sound ascend to the heights of these enclosing walls1 striking here and there1 and then rebounding to opposing walls1 until the canyon is full of voices1 wailing one against the other and making a spirit chorus of infinite sadness and distress4 ,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 ones4 ,there is no fixed period for this wailing1 but as soon as it is satisfactorily concluded the body is tenderly thrown across the best horse owned by the deceased1 if a man1--or ridden by her1 if a woman1--and1 accompanied by other animals conveying some of his or her most desirable treasures1 is taken to the burial or burning ground4 ,prior to the advent of the white man the ,havasupais practised cremation1 and between ,bridal ,veil and ,mooney ,falls1 and also on the rim of the ,grand ,canyon1 at a place since named ,crematory ,point1 the remains of scores of burned bodies of men and women and also of horses were recently to be seen4 ,for it was deemed of the greatest importance to give the spirit of the deceased the spirit of his dead horse1 upon which he might ride to the dark abode of the underworld4 ,before it was burned1 the horse must be strangled1 and this was done by tightly tying a strip of wet buckskin around his neck1 and1 as it dried1 it rapidly contracted and thus strangled the doomed animal4 ,then both human being and animal were burned4 ,but even this was not considered a sufficient offering to the powers of the dead4 ,returning to the village1 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 there4 ,on the death of a chieftain or great warrior1 several peach trees--thapala--are cut down4 ,of late years1 however1 these customs of cremation1 strangling of horses1 burning of treasures1 and cutting down of peach trees have not been as universal as formerly4 ,hotouta1 the oldest son of ,kohot ,navaho1 the last of the old chiefs1 had great influence with his people1 and ,mr4 ,bass succeeded in convincing him of the extravagant folly of thus wasting on the dead1 to whom the sacrifices were of no benefit1 that which could be of so much use to the living4 ,consequently his influence materially helped to change the custom from cremation to ground interment4 ,later1 after ,hotouta's death1 when several families had gone back to the old habit of cremation1 others exercised their influence with the ,havasupais to lead them to abandon the old custom4 ,these endeavors were all effective to a large extent1 and1 when ,captain ,navaho1 the last great ,kohot the ,havasupais will ever have1 died in #ahih1 he was buried instead of being cremated4 ,late in #ahig1 however1 the son of ,sinyela died1 and though in many things ,sinyela is one of the most progressive of the ,havasupais1 he and his brother took the boy's body across a horse1 tied an axe to the corpse1 and started up the canyon towards ,topocobya4 ,when they returned the axe had been used1 the horse was strangled1 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 mind4 ,and again in the summer of #ahii--,may or ,june--when the daughter of the present ,kohot and wife of ,lanoman 7another son of ,sinyela7 died1 ,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 himself4 ,for ,lanoman knew more ,english1 perhaps1 than any other ,havasupai1 and was afflicted with the not uncommon complaint of great self-esteem and conceit4 ,accordingly1 the body was clothed in the finest blankets of the wardrobe1 and many precious things were taken with it to the ,havasu ,canyon below ,mooney ,falls4 ,tenderly the body was lowered down the already nearly useless ladder1 and after suitable wailing1 the funeral pyre was built1 the body placed thereupon1 more wood heaped around and over the body1 and then the whole fired4 ,when the body was destroyed1 the mourners returned1 kicking down the upper portion of the ladder as they did so1 that no other ,havasupai should be burned there1 and also that no white foot should again desecrate the sacred precincts of the lower ,havasu ,canyon4 ,then1 that the favorite horse of the woman thus honored after her death should follow her to the underworld1 it was taken to the edge of the plateau above1 from which the descent to ,bridal ,veil and the upper portion of ,mooney ,falls is made1 the wet strip of buckskin tied around its neck1 and1 as the cord dried and tightened1 and the poor animal began to reel and totter in its death struggles1 it was given a push1 tumbled over the edge1 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 ,falls1 bounded from one terrace to another1 and then1 to the infinite disgust of the mourners1 lodged there4 ,and there it still remains--or what is left of it1 for1 as ,i passed by in ,july1 #ahii1 though ,i could not see the animal1 the frightful odor of the carrion ascended to the very heavens4 ,,bibliography ,on the ,navahoes consult the full list prepared by ,professor ,frederick ,webb ,hodge in ,washington ,matthews' ,navaho ,legends1 published by ,houghton1 ,mifflin ,co41 for the ,american ,folk-,lore ,society4 ,,coues1 ,,elliott4 ,on the ,trail of a ,spanish ,pioneer4 ,the ,diary and ,itinerary of ,francisco ,garcs in his ,travels through ,sonora1 ,arizona1 and ,california4 #b vols4 ,francis ,p4 ,harper1 ,new ,york1 #aijj4 ,,dorsey1 ,,george ,a41 ,,and ,,voth1 ,h4 ,r4 ,the ,oraibi ,soyal ,ceremony4 7,field ,columbian ,museum1 publication #ee1 ,anthropological ,series1 ,vol4 ,,iii1 ,no4 #a4 #ei pages and many plates47 ,,fewkes1 ,,jesse ,,walter4 ,preliminary ,account of an ,expedition to the ,pueblo ,ruins near ,winslow1 ,arizona1 in #ahif4 7,in ,smithsonian ,report for #ahif4 ,pages #eag to #eci47 ,preliminary ,account of ,archological ,field ,work in ,arizona in #ahig4 7,in ,smithsonian ,report for #ahig4 ,pages #fja to #fjc47 ,two ,ruins ,recently ,discovered in the ,red ,rock ,country1 ,arizona4 7,in ,american ,anthropologist1 ,august1 #ahif4 ,pages #bfc to #bhc47 ,pueblo ,ruins near ,flagstaff1 ,arizona4 7,in ,american ,anthropologist1 ,n4 ,s41 ,vol4 ,,ii1 #aijj4 ,pages #dbb to #dej47 ,a ,suggestion as to the ,meaning of the ,moki ,snake ,dance4 7,in ,journal of ,american ,folk-,lore1 date unknown4 ,pages #abi to #ach47 ,the ,owakulti ,altar at ,sichomovi ,pueblo4 7,in ,american ,anthropologist1 ,n4 ,s41 ,vol4 ,,iii1 #aija4 ,pages #baa to #bbf47 ,an ,interpretation of ,katchina ,worship4 7,in the ,journal of ,american ,folk-,lore1 ,april-,june1 #aija4 ,pages #ha to #id47 ,the ,pueblo ,settlements near ,el ,paso1 ,texas4 7,in ,american ,anthropologist1 ,n4 ,s41 ,vol4 ,,iv1 ,no4 #a1 #aijb4 ,pages #eg to #ie47 ,the ,new ,fire ,ceremony at ,walpi4 7,in ,american ,anthropologist1 ,n4 ,s41 ,vol4 ,,ii1 ,no4 #a1 #aijj4 ,pages #hj to #ach47 ,property ,rights in ,eagles among the ,hopi4 7,in ,american ,anthropologist1 ,n4 ,s41 ,vol4 ,,ii1 #aijj4 ,pages #fij to #gjg47 ,tusayan ,flute and ,snake ,ceremonies4 7,in ,nineteenth ,annual ,report ,bureau of ,american ,ethnology1 #aija4 ,pages #ieg to #ajaa47 ,archological ,expedition to ,arizona in #ahie4 7,in ,seventeenth ,annual ,report ,bureau of ,american ,ethnology1 #ahih4 ,pages #ebj to #gdd47 ,snake ,ceremonials at ,walpi4 7,vol4 ,,xiv4 of ,journal of ,american ,ethnology and ,archology4 ,houghton1 ,mifflin ,co41 ,boston1 #ahid4 ,in this volume is a carefully prepared bibliography on the ,snake ,dance 7see pages #abd to #abf7 which is too lengthy to be reproduced here and to which the student is referred47 ,,garc,s1 ,,francisco4 ,diary and ,itinerary1 translated by ,elliott ,coues4 7,see ,coues47 ,,hough1 ,,walter4 ,environmental ,interrelations in ,arizona4 7,in ,american ,anthropologist for ,may1 #ahih4 ,pages #acc to #aee47 ,,james1 ,,george ,,wharton4 ,in and ,around the ,grand ,canyon4 ,little1 ,brown1 ,co41 ,boston1 ,mass41 #aijj4 ,indian ,basketry4 ,henry ,malkan1 ,new ,york1 #aija4 ,the ,havasupai ,indians and their ,cataract ,canyon ,home4 7,in ,good ,health1 ,battle ,creek1 ,mich41 ,august1 #ahii4 ,pages #ddf to #def47 ,the ,industries of the ,navahoes and ,mokis4 7,in ,good ,health1 ,june1 #ahii4 ,pages #cae to #cbb47 ,the ,pueblo ,indians and their ,prayer ,spring4 7,in ,good ,health1 ,july1 #ahii4 ,pages #cgi to #chd47 ,the ,snake ,dance of the ,mokis4 7,two articles in ,scientific ,american1 ,new ,york1 ,june #bd1 #ahii1 and ,september #i1 #ahii47 ,scenes of ,spanish ,occupancy in our ,southwest4 7,in ,american ,monthly ,review of ,reviews1 ,july1 #ahii4 ,pages #ea to #ei47 ,discovery of ,cliff ,dwellings in the ,southwest4 7,in ,scientific ,american1 ,new ,york1 ,january #bj1 #aijj47 ,what ,i ,saw at the ,snake ,dance4 7,in ,wide ,world ,magazine1 ,london1 ,january1 #aijj4 ,pages #bfd to #bgd47 ,harvest ,festivals of ,some of our ,southwestern ,aborigines4 7,in ,good ,health1 ,october1 #ahii4 ,pages #ehc to #ehi47 ,moki ,fashions and ,customs4 7,in ,good ,health1 ,november1 #ahii4 ,pages #fda to #fdg74 ,types of ,female ,beauty among the ,indians of the ,southwest4 7,in ,overland ,monthly1 ,san ,francisco1 ,cal41 ,march1 #aijj4 ,pages #aie to #bji74 ,some ,indian ,women4 7,in ,new ,york ,tribune ,supplement1 ,april #h1 #aijj47 ,the ,fire ,dance of the ,navahoes4 7,in ,wide ,world ,magazine1 ,london1 ,september1 #aijj4 ,pages #eaf to #ebc47 ,the ,hopi ,basket ,dance4 7,in ,new ,york ,tribune ,supplement47 ,indian ,madonnas4 7,in ,new ,york ,tribune ,supplement1 ,december #bc1 #aijj47 ,indian ,pottery4 7,in ,house ,beautiful1 ,chicago1 ,april1 #aija4 ,pages #bce to #bdc47 ,down the ,topocobya ,trail4 7,in ,wide ,world ,magazine1 ,london1 ,april1 #aija4 ,pages #ge to #hj47 ,indian ,basketry4 7,in ,outing1 ,new ,york1 ,may1 #aija4 ,pages #agg to #ahf47 ,the ,storming of ,awatobi4 7,in the ,chautauquan1 ,cleveland1 ,o41 ,august1 #aija4 ,pages #dig to #eja47 ,the ,art of ,indian ,basketry4 7,in the ,southern ,workman1 ,hampton1 ,va41 ,august1 #aija4 ,pages #dci to #ddh47 ,indian ,basketry in ,house ,decoration4 7,in the ,chautauquan1 ,cleveland1 ,o41 ,september1 #aija4 ,pages #fai to #fbd47 ,moki and ,navaho ,indian ,sports4 7,in ,outing1 ,new ,york1 ,october1 #aija4 ,pages #aj to #ae47 ,indian ,pottery4 7,in ,outing1 ,new ,york1 ,november1 #aija4 ,pages #aed to #afa47 ,the ,hopi ,indians of ,arizona4 7,in ,southern ,workman1 ,hampton1 ,va41 ,december1 #aija4 ,pages #fgg to #fhc47 ,the ,collecting of ,indian ,baskets4 7,in the ,literary ,collector1 ,new ,york1 ,january1 #aijb4 ,pages #ajc to #aji47 ,some ,indian ,dishes4 7,in ,american ,kitchen ,magazine1 ,boston1 ,mass41 ,january1 #aijb4 ,pages #abi to #acc and frontispiece47 ,the ,indians and their ,baskets4 7,in ,four ,track ,news1 ,new ,york1 ,february1 #aijb4 ,pages #gg to #gi47 ,indian ,blanketry4 7,in ,outing1 ,new ,york1 ,march1 #aijb4 ,pages #fhd to #fic47 ,,lummis1 ,,charles ,f4 ,across the ,continent4 7,scribner's47 ,a ,new ,mexico ,david1 and ,other ,stories4 7,scribner's47 ,the ,land of ,poco ,tiempo4 ,the ,man that ,married the ,moon4 ,all the volumes of ,land of ,sunshine1 now ,out ,west1 of which he is ,editor1 published in ,los ,angeles1 ,cal4 ,,matthews1 ,,washington4 ,navaho ,legends4 7,the ,american ,folk-,lore ,society4 ,in this volume ,professor ,f4 ,w4 ,hodge has a full bibliography on the ,navahoes47 ,,mindeleff1 ,,cosmos4 ,navaho ,houses4 7,in ,seventeenth ,annual ,report ,bureau of ,american ,ethnology1 #ahih4 ,pages #dge to #eag47 ,,pepper1 ,,george ,h4 ,the ,navaho ,indians4 ,an ,ethnological ,study4 7,in ,southern ,workman1 ,hampton1 ,va41 ,november1 #aijj4 #g pages47 ,the ,making of a ,navaho ,blanket4 7,in ,everybody's ,magazine1 ,new ,york1 ,january1 #aijb4 ,pages #cc to #dc47 ,,powell1 ,j4 ,w4 ,the ,lessons of ,folk-,lore4 7,in ,american ,anthropologist1 ,n4 ,s41 ,vol4 ,,ii1 ,no4 #a1 #aijj4 ,pages #a to #cf47 ,,voth1 ,h4 ,r41 ,,and ,,dorsey1 ,,george ,a4 ,the ,oraibi ,soyal ,ceremony4 7,see ,dorsey47 ,,an ,,important ,,new ,,book ,,describing ,,the ,,most ,,stupendous ,,scene ,,on ,,the ,,american ,,continent ,in and ,around the ,grand ,canyon of the ,colorado ,river in ,arizona ,by ,,george ,,wharton ,,james ,illustrated with twenty-three full-page plates and seventy-seven pictures in the text #hvo ,cloth ,price1 #b4ej ,illustration3 ,,crossing ,,the ,,colorado ,,to ,,the ,,shinumo4 ,the volume1 crowded with pictures of the marvels and beauties of the ,canyon1 is of absorbing interest4 ,dramatic narratives of hairbreadth escapes and thrilling adventures1 stories of ,indians1 their legends and customs1 and ,mr4 ,james's own perilous experiences1 give a wonderful personal interest in these pages of graphic description of the most stupendous natural wonder on the ,american ,continent4--,philadelphia ,public ,ledger4 ,a veritable storehouse of wonders4--,boston ,advertiser4 ,there is a ring of actuality about this book4--,outing1 ,new ,york4 ,the ,grand ,canyon has never before received such an exposition either with pen or camera4--,literary ,world4 ,he has told his story in so fascinating a manner that one feels almost within sight and sound of the great canyon4--,san ,francisco ,bulletin4 ,the most thorough description of the ,grand ,canyon of the ,colorado and its surroundings to be found anywhere4--,chicago ,tribune4 ,he has not been content to describe the wonders in his own words1 but from historical records1 from the notes of explorers and discoverers1 and from the accounts of ,indian natives1 white hunters1 miners1 and guides1 he has quoted freely wherever he could find matter of interest and value4--,argonaut1 ,san ,francisco4 ,an illustrated work of which too much can scarcely be said in praise4 ,the ,grand ,canyon is one of the world's wonders1 and this volume is the most thorough and satisfying presentation of its many rugged attractions thus far offered4--,san ,francisco ,chronicle4 ,there is probably no man in the country who is better qualified for the writing of such a book than ,professor ,james4444 ,too much cannot be said in praise of his work4--,arizona ,daily ,journal-,miner1 ,prescott1 ,arizona4 ,will be the standard with reference to the main features--historic1 scenic1 and scientific--of the ,great ,canyon of the ,colorado4444 ,legend and tradition are drawn upon for the dramatic effect and local color1 so that in many respects the book possesses a charm peculiarly its own4444 ,one of the typical books of the great ,west4--,brooklyn ,standard ,union4 ,,contents ,,chapter ,i4 ,,the ,,colorado ,,river ,,and ,,its ,,canyons4 ,,ii4 ,,explorations ,,from ,,the ,,time ,,of ,,the ,,spaniards 7#aedj7 ,,to ,,major ,j4 ,w4 ,,powell 7#ahfi74 ,,iii4 ,,explorations ,,by ,,major ,j4 ,w4 ,,powell 7#ahfi-gb74 ,,iv4 ,,later ,,explorations4 ,v4 ,,flagstaff1 ,,the ,,san ,,francisco ,,mountains1 ,,the ,,cliff ,,and ,,cave ,,dwellings1 ,,and ,,the ,,dead ,,volcanoes4 ,,vi4 ,,from ,,the ,,santa ,f ,,railway ,,to ,,the ,,canyon ,,by ,,stage4 ,,vii4 ,,to ,,the ,,canyon ,,by ,,railway1 ,,and ,a ,,few ,,practical ,,suggestions ,,to ,,the ,,tourist4 ,,viii4 ,,first ,,impressions4 ,,ix4 ,,what ,,does ,,one ,,see8 ,x4 ,,on ,,the ,,rim4 ,,xi4 ,,the ,,grand ,,view ,,trail4 ,,xii4 ,,the ,,bright ,,angel ,,trail4 ,,xiii4 ,,two ,,days' ,,hunt ,,for ,a ,,boat ,,in ,a ,,side ,,gorge ,,near ,,the ,,bright ,,angel ,,trail4 ,,xiv4 ,,the ,,mystic ,,spring ,,trail4 ,,xv4 ,,three ,,days ,,of ,,exploring ,,in ,,trail ,,canyon ,,with ,,the ,,wrong ,,companion4 ,,xvi4 ,,mr4 ,w4 ,w4 ,,bass ,,and ,,his ,,canyon ,,experiences4 ,,xvii4 ,,the ,,shinumo ,,and ,,its ,,ancient ,,inhabitants4 ,,xviii4 ,,peace ,,springs ,,trail4 ,,xix4 ,,lee',s ,,ferry ,,and ,,the ,,journey ,,thither4 ,,xx4 ,,john ,d4 ,,lee ,,and ,,the ,,mountain ,,meadow ,,massacre4 ,,xxi4 ,,up ,,and ,,down ,,glen ,,and ,,marble ,,canyons4 ,,xxii4 ,,the ,,old ,,hopi ,,trail4 ,,xxiii4 ,,the ,,tanner-,,french ,,trail4 ,,xxiv4 ,,the ,,red ,,canyon ,,and ,,old ,,trails4 ,,xxv4 ,,grand ,,canyon ,,forest ,,reserve4 ,,xxvi4 ,,the ,,topocobya ,,trail ,,and ,,havasu 7,,cataract7 ,,canyon4 ,,xxvii4 ,,the ,,havasupai ,,indians ,,and ,,their ,,canyon ,,home4 ,,xxviii4 ,,havasu 7,,cataract7 ,,canyon ,,and ,,its ,,waterfalls ,,and ,,limestone ,,caves4 ,,xxix4 ,,an ,,adventure ,,in ,,beaver ,,canyon4 ,,xxx4 ,,the ,,geology ,,of ,,the ,,grand ,,canyon4 ,,xxxi4 ,,botany ,,of ,,the ,,grand ,,canyon4 ,,xxxii4 ,,religious ,,and ,,other ,,impressions ,,in ,,the ,,grand ,,canyon4 ,,xxxiii4 ,,photographing ,,the ,,grand ,,canyon4 ,,bibliography ,,of ,,the ,,grand ,,canyon ,,region4 ,,little1 ,,brown1 ,,co41 ,publishers #bed ,,washington ,,street1 ,,boston ,,transcriber',s ,,note3 ,obvious printer errors have been corrected4 ,otherwise1 the author's original spelling1 punctuation1 hyphenation and use of accents have been left intact4 ,inconsistencies in the author's use of periods 7full stops7 with illustrations have been resolved4 ,the list of illustrations has been modified so that illustrations appear in the correct sequence4