The night was lovely, and the moon, nearly full, softened the dry harshness of the land,while Navajo Mountain loomed up under it. When we rose, we saw the pale dawn turn blood-red; and shortly after sunrise we started for our third and final day's journey to the Bridge. For some ten miles the track was an ordinary rough mountain trail. Then we left all our pack-animals except two little mules, and began the hard part of our trip. From this point on the trail was that followed by Wetherill on his various trips to the Bridge, and it can perhaps fairly be called dangerous in two or three places, at least for horses. Wetherill has been with every party that has visited the Bridge from the time of its discovery by white men four years ago. On that occasion he was with two parties, their guide being the Ute who was at this time with us. Mrs. Wetherill has made an extraordinarily sympathetic study of the Navajos and to a less extent of the Utes; she knows, and feelingly understands, their traditions and ways of thought, and speaks their tongue fluently; and it was she who first got from the Indians full knowledge of the Bridge.
The hard trail began with a twenty minutes' crossing of a big mountain dome of bare sheet rock. Over this we led our horses, up, down, and along the sloping sides, which fell away into cliffs that were scores and even hundredsof feet deep. One spot was rather ticklish. We led the horses down the rounded slope to where a crack or shelf six or eight inches broad appeared and went off level to the right for some fifty feet. For half a dozen feet before we dropped down to this shelf the slope was steep enough to make it difficult for both horses and men to keep their footing on the smooth rock; there was nothing whatever to hold on to, and a precipice lay underneath.
On we went, under the pitiless sun, through a contorted wilderness of scalped peaks and ranges, barren passes, and twisted valleys of sun-baked clay. We worked up and down steep hill slopes, and along tilted masses of sheet-rock ending in cliffs. At the foot of one of these lay the bleached skeleton of a horse. It was one which Wetherill had ridden on one of his trips to the Bridge. The horse lost his footing on the slippery slide rock, and went to his death over the cliff; Wetherill threw himself out of the saddle and just managed to escape. The last four miles were the worst of all for the horses. They led along the bottom of the Bridge canyon. It was covered with a torrent-strewn mass of smooth rocks, from pebbles to bowlders of a ton's weight. It was a marvel that the horses got down without breaking theirlegs; and the poor beasts were nearly worn out.
Huge and bare the immense cliffs towered, on either hand, and in front and behind as the canyon turned right and left. They lifted straight above us for many hundreds of feet. The sunlight lingered on their tops; far below, we made our way like pygmies through the gloom of the great gorge. As we neared the Bridge the horse trail led up to one side, and along it the Indians drove the horses; we walked at the bottom of the canyon so as to see the Bridge first from below and realize its true size; for from above it is dwarfed by the immense mountain masses surrounding it.
At last we turned a corner, and the tremendous arch of the Bridge rose in front of us. It is surely one of the wonders of the world. It is a triumphal arch rather than a bridge, and spans the torrent bed in a majesty never shared by any arch ever reared by the mightiest conquerors among the nations of mankind. At this point there were deep pools in the rock bed of the canyon, with overhanging shelves under which grew beautiful ferns and hanging plants. Hot and tired, we greeted the chance for a bath, and as I floated on my back in the water the Bridge towered above me. Then we madecamp. We built a blazing fire under one of the giant buttresses of the arch, and the leaping flame brought it momentarily into sudden relief. We white men talked and laughed by the fire, and the two silent Indians sat by and listened to us. The night was cloudless. The round moon rose under the arch and flooded the cliffs behind us with her radiance. After she passed behind the mountains the heavens were still brilliant with starlight, and whenever I waked I turned and gazed at the loom of the mighty arch against the clear night sky.
Next morning early we started on our toilsome return trip. The pony trail led under the arch. Along this the Ute drove our pack-mules, and as I followed him I noticed that the Navajo rode around outside. His creed bade him never pass under an arch, for the arch is the sign of the rainbow, the sign of the sun's course over the earth, and to the Navajo it is sacred. This great natural bridge, so recently "discovered" by white men, has for ages been known to the Indians. Near it, against the rock walls of the canyon, we saw the crumbling remains of some cliff-dwellings, and almost under it there is what appears to be the ruin of a very ancient shrine.
We travelled steadily at a good gait, and wefeasted on a sheep we bought from a band of Utes. Early on the afternoon of the sixth day of our absence we again rode our weary horses over the hill slope down to the store at Kayentay, and glad we were to see the comfortable ranch buildings.
Many Navajos were continually visiting the store. It seems a queer thing to say, but I really believe Kayentay would be an excellent place for a summer school of archæology and ethnology. There are many old cliff-dwellings, some of large size and peculiar interest, in the neighborhood; and the Navajos of this region themselves, not to mention the village-dwelling Hopis, are Indians who will repay the most careful study, whether of language, religion, or ordinary customs and culture. As always when I have seen Indians in their homes, in mass, I was struck by the wide cultural and intellectual difference among the different tribes, as well as among the different individuals of each tribe, and both by the great possibilities for their improvement and by the need of showing common sense even more than good intentions if this improvement is to be achieved. Some Indians can hardly be moved forward at all. Some can be moved forward both fast and far. To let them entirely alone usuallymeans their ruin. To interfere with them foolishly, with whatever good intentions, and to try to move all of them forward in a mass, with a jump, means their ruin. A few individuals in every tribe, and most of the individuals in some tribes, can move very far forward at once; the non-reservation schools do excellently for these. Most of them need to be advanced by degrees; there must be a half-way house at which they can halt, or they may never reach their final destination and stand on a level with the white man.
The Navajos have made long strides in advance during the last fifty years,thanks to the presence of the white men in their neighborhood. Many decent men have helped them—soldiers, agents, missionaries, traders; and the help has quite as often been given unconsciously as consciously; and some of the most conscientious efforts to help them have flatly failed. The missionaries have made comparatively few converts; but many of the missionaries have added much to the influences telling for the gradual uplift of the tribe. Outside benevolent societies have done some good work at times, but have been mischievous influences when guided by ignorance and sentimentality—a notable instance on this Navajo reservation is given byMr. Leupp in his book "The Indian and His Problem." Agents and other government officials, when of the best type, have done most good, and when not of the right type have done most evil; and they have never done any good at all when they have been afraid of the Indians or have hesitated relentlessly to punish Indian wrong-doers, even if these wrong-doers were supported by some unwise missionaries or ill-advised Eastern benevolent societies. The traders of the right type have rendered genuine, and ill-appreciated, service, and their stores and houses are centres of civilizing influence.
Good work can be done, and has been done, at the schools. Wherever the effort is to jump the ordinary Indian too far ahead and yet send him back to the reservation, the result is usually failure. To be useful the steps for the ordinary boy or girl, in any save the most advanced tribes, must normally be gradual. Enough English should be taught to enable such a boy or girl to read, write, and cipher so as not to be cheated in ordinary commercial transactions. Outside of this the training should be industrial, and, among the Navajos, it should bethe kind of industrial training which shall avail in the home cabins and in tending flocks and herds and irrigated fields. The Indian should be encouraged to build a better house; but the house must not be too different from his present dwelling, or he will,as a rule, neither build it nor live in it. The boy should be taught what will be of actual use to him among his fellows, and not what might be of use to a skilled mechanic in a big city, who can work only with first-class appliances; and the agency farmer should strive steadily to teach the young men out in the field how to better their stock and practically to increase the yield of their rough agriculture. The girl should be taught domestic science, not as it would be practised in a first-class hotel or a wealthy private home, but as she must practise it in a hut with no conveniences, and with intervals of sheep-herding. If the boy and girl are not so taught, their after lives will normally be worthless both to themselves and to others. If they are so taught, they will normally themselves rise and will be the most effective of home missionaries for their tribe.
In Horace Greeley's "Overland Journey," published more than half a century ago, there are words of sound wisdom on this subject. Said Greeley (I condense): "In future efforts to improve the condition of the Indians the women should be specially regarded and appealed to. A conscientious, humane, capable Christian trader, with a wife thoroughly skilled in household manufactures and handicrafts, each speaking the language of the tribe with whom they take up their residence, can do [incalculable] good. Let them keep and sell whatever articles are adapted to the Indians' needs ... and maintain an industrial school for Indian women and children, which, though primarily industrial, should impart intellectual and religious instruction also, wisely adapted in character and season to the needs of the pupils.... Such an enterprise wouldgradually" [the italics here are mine] "mould a generation after its own spirit.... The Indian likes bread as well as the white; he must be taught to prefer the toil of producing it to the privation of lacking it." Mrs. Wetherill is doing, and striving to do, much more than Horace Greeley held up as an ideal. One of her hopes is to establish a "model hogan," an Indian home, both advanced and possible for the Navajos now to live up to—a half-way house on the road to higher civilization, a house in which, for instance, the Indian girl will be taught to wash in a tub with a pail of water heated at the fire; it is utterly useless to teach her to wash in a laundry with steam and cement bathtubs and expect her to apply this knowledge on a reservation. I wish some admirer of Horace Greeley and friend of the Indian would help Mrs. Wetherill establish her half-way house.
Mrs. Wetherill was not only versed in archæological lore concerning ruins and the like, she was also versed in the yet stranger and more interesting archæology of the Indian's own mind and soul. There have of recent years been some admirable books published on the phase of Indian life which is now, after so many tens of thousands of years, rapidly drawing to a close. There is the extraordinary, the monumental work of Mr. E.S. Curtis, whose photographs are not merely photographs, but pictures of the highest value; the capital volume by Miss Natalie Curtis; and others. If Mrs. Wetherill could be persuaded to write on the mythology of the Navajos, and also on their present-day psychology—by which somewhat magniloquent term I mean their present ways and habits of thought—she would render an invaluable service. She not only knows their language; she knows their minds; she has the keenest sympathy not only with their bodily needs, but with their mental and spiritual processes; and she is not in the least afraid of them or sentimental about them whenthey do wrong. They trust her so fully that they will speak to her without reserve about those intimate things of the soul which they will never even hint at if they suspect want of sympathy or fear ridicule. She has collected some absorbingly interesting reproductions of the Navajo sand drawings, picture representations of the old mythological tales; they would be almost worthless unless she wrote out the interpretation, told her by the medicine-man, for the hieroglyphics themselves would be meaningless without such translation. According to their own creed, the Navajos are very devout, and pray continually to the gods of their belief. Some of these prayers are very beautiful; others differ but little from forms of mere devil-worship, of propitiation of the powers of possible evil. Mrs. Wetherill was good enough to write out for me, in the original and in English translation, a prayer of each type—a prayer to the God of the Dawn and the Goddess of Evening Light, and a prayer to the great Spirit Bear. They run as follows:
Prayer to the Dawn"Hi-yol-cank sil-kin Natany,Tee gee hozhone nas-shad,Sit-sigie hozhone nas-shadShe-kayge hozhone nas-shad,She-yage hozhone nas-shad,She-kigee hozhone nas-shad,She-now also hozhone nas-shad."San-naga, Toddetenie Huskie be-kay, hozhone nas-shadNa-da-cleas, gekin, Natany,Tes-gee hozhone nas-shadShe-kayge hozhone nas-shad,She-kigee hozhonenas-shadShe-yage hozhone nas-shadShe-now also hozhone nas-shad,"Hozhone nas clee, hozhone nas clee,Hozhone nas clee, hozhone nas clee."
Prayer to the Dawn
"Hi-yol-cank sil-kin Natany,Tee gee hozhone nas-shad,Sit-sigie hozhone nas-shadShe-kayge hozhone nas-shad,She-yage hozhone nas-shad,She-kigee hozhone nas-shad,She-now also hozhone nas-shad.
"San-naga, Toddetenie Huskie be-kay, hozhone nas-shadNa-da-cleas, gekin, Natany,Tes-gee hozhone nas-shadShe-kayge hozhone nas-shad,She-kigee hozhonenas-shadShe-yage hozhone nas-shadShe-now also hozhone nas-shad,
"Hozhone nas clee, hozhone nas clee,Hozhone nas clee, hozhone nas clee."
Prayer to the Dawn (Translation)"Dawn, beautiful dawn, the Chief,This day, let it be well with me as I go;Let it be well before me as I go;Let it be well behind me as I go;Let it be well beneath me as I go;Let it be well above me as I go;Let all I see be well as I go."Everlasting, like unto the Pollen Boy;Goddess of the Evening, the beautiful Chieftess,This day, let it be well with me as I go;Let it be well before me as I go;Let it be well behind me as I go;Let it be well beneath me as I go;Let it be well above me as I go;Let all I see be well as I go."Now all is well, now all is well,Now all is well, now all is well."
Prayer to the Dawn (Translation)
"Dawn, beautiful dawn, the Chief,This day, let it be well with me as I go;Let it be well before me as I go;Let it be well behind me as I go;Let it be well beneath me as I go;Let it be well above me as I go;Let all I see be well as I go.
"Everlasting, like unto the Pollen Boy;Goddess of the Evening, the beautiful Chieftess,This day, let it be well with me as I go;Let it be well before me as I go;Let it be well behind me as I go;Let it be well beneath me as I go;Let it be well above me as I go;Let all I see be well as I go.
"Now all is well, now all is well,Now all is well, now all is well."
(The Navajos believe in repeating a prayer, both in anticipatory and in realized form, four times, being firm in the faith that an adjuration four times repeated will bring the results they desire; the Pollen Boy is the God of Fertilization of the Flowers.)
Prayer to the Big Black Bear"Shush-et-so-dilth-kilthPash dilth-kilth ne-kay ba-she-che-un-de-de-talth;Pash dilth-kilth ne-escla ba she chee un-de-de-talth;Pash dilth-kilth ne-ea ba she chee un-de-de-talth;Pash dilth-kilth ne-cha ba she chee un-de-de-talth;Ba ne un-ne-ga ut-sen-el-clish; net saw now-o-tilth aSit saw now-o-tilth go-ud-dish-nilth;Ba sit saw ne-egay go-ud-dish-nilth;Ne change nis-salth dodo ne;Ne change nis-salth do-ut-saw-daw;Ne change nis-salth ta-de-tenie nus-cleango-ud-is-nilth;es-ze, es-ze, es-ze, es-ze."
Prayer to the Big Black Bear
"Shush-et-so-dilth-kilthPash dilth-kilth ne-kay ba-she-che-un-de-de-talth;Pash dilth-kilth ne-escla ba she chee un-de-de-talth;Pash dilth-kilth ne-ea ba she chee un-de-de-talth;Pash dilth-kilth ne-cha ba she chee un-de-de-talth;Ba ne un-ne-ga ut-sen-el-clish; net saw now-o-tilth aSit saw now-o-tilth go-ud-dish-nilth;Ba sit saw ne-egay go-ud-dish-nilth;Ne change nis-salth dodo ne;Ne change nis-salth do-ut-saw-daw;Ne change nis-salth ta-de-tenie nus-cleango-ud-is-nilth;es-ze, es-ze, es-ze, es-ze."
Prayer to the Big Black Bear (Translation)"Big Black Bear,With your black moccasins, like unto a knife, stand between me and danger;With your black leggins, like unto a knife, stand between me and danger;With your black shirt, like unto a knife, stand between me and danger,With your black hat, like unto a knife, stand between me and danger;With your charm send the lightning around you and around me;By my charm tell the evil dream to leave me;Let the evil dream not come true;Give me medicine to dispel the evil dream;The evil has missed me, the evil has missed me, the evil has missed me, the evil has missed me."
Prayer to the Big Black Bear (Translation)
"Big Black Bear,With your black moccasins, like unto a knife, stand between me and danger;With your black leggins, like unto a knife, stand between me and danger;With your black shirt, like unto a knife, stand between me and danger,With your black hat, like unto a knife, stand between me and danger;With your charm send the lightning around you and around me;By my charm tell the evil dream to leave me;Let the evil dream not come true;Give me medicine to dispel the evil dream;The evil has missed me, the evil has missed me, the evil has missed me, the evil has missed me."
(The fourfold repetition of "the evil has missed me" is held to insure the accomplishment in the future of what the prayer asserts of the past. Instead of "hat" we could say "helmet," as the Navajos once wore a black buckskin helmet; and the knife was of black flint. Black was the war color. This prayer was to ward off the effect of a bad dream.)
On August 17, we left Wetherill's with our pack-train, for a three days' trip across the Black Mesa to Walpi, where we were to witness the snake-dance of the Hopis. The desert valley where Kayentay stands is bounded on the south by a high wall of cliffs, extending for scores of miles. Our first day's march took us up this; we led the saddle-horses and drove the pack-animals up a very rough Navajo trail which zigzagged to the top through a partial break in the continuous rock wall. From the summit we looked back over the desert, barren, desolate, and yet with a curious fascination of its own. In the middle distance rose a line oflow cliffs, deep red, well-nigh blood-red, in color. In the far distance isolated buttes lifted daringly against the horizon; prominent among them was the abrupt pinnacle known as El Capitan, a landmark for the whole region.
On the summit we were once more among pines, and we saw again the beautiful wild flowers and birds we had left on Buckskin Mountain. There were redbells and bluebells and the showy Indian paint-brushes; delicate white flowers and beautiful purple ones; rabbit-brush tipped with pale yellow, and the brighter yellow of the Navajo gorse; and innumerable others. I saw a Louisiana tanager; the pinyon jays were everywhere; ravens, true birds of the wilderness, croaked hoarsely.
From the cliff crest we travelled south through a wild and picturesque pass. The table-land was rugged and mountainous; but it sloped gradually to the south, and the mountains changed to rounded hills. It was a dry region, but with plenty of grama-grass, and much of it covered with an open forest of pinyon and cedar. After eight hours' steady jogging along Indian trails, and across country where there was no trail, we camped by some muddy pools of rain-water which lay at the bottom of a deep washout. Soon afterward a Navajo familypassed camp; they were travelling in a wagon drawn by a mule and a horse, and the boys of the family were driving a big herd of sheep and goats. The incident merely illustrated the real progress the Indians are making, and how far they already are from pure savagery.
Next morning the red dawn and the flushed clouds that heralded the sunrise were very lovely. Only those who live and sleep in the open fully realize the beauty of dawn and moonlight and starlight. As we journeyed southward the land grew more arid; and the water was scarce and bad. In the afternoon we camped on a dry mud-flat, not far from a Navajo sheep-farmer, who soon visited us. Two Navajos were travelling with us; merry, pleasant fellows. One of them had a .22 Winchester rifle, with which he shot a couple of prairie-dogs—which he and his friend roasted whole for their supper, having previously shared ours.
Next day at noon we climbed the steep, narrow rock ridge on whose summit rise the three Hopi towns at one of which, Walpi, the snake-dance was to be held. The clustered rock villages stood in bold outline, on the cliff top, against the blue sky. In all America there is no more strikingly picturesque sight.
On our trip we not only traversed the domains of two totally different and very interesting and advanced Indian tribes, but we also met all sorts and conditions of white men. One of the latter, by the way, related an anecdote which delighted me because of its unexpected racial implications. The narrator was a Mormon, the son of an English immigrant. He had visited Belgium as a missionary. While there he went to a theatre to hear an American Negro minstrel troupe; and, happening to meet one of the minstrels in the street, he hailed him with "Halloo, Sam!" to which the pleased and astonished minstrel cordially responded: "Well, for de Lawd's sake! Who'd expect to see a white man in this country?"
I did not happen to run across any Mormons at the snake-dance; but it seemed to me that almost every other class of Americans was represented—tourists, traders, cattlemen, farmers,government officials, politicians, cowboys, scientists, philanthropists, all kinds of men and women. We were especially glad to meet the assistant commissioner of Indian affairs, Mr. Abbot, one of the most useful public servants in Uncle Sam's employ. Mr. Hubbell, whose courtesy toward us was unwearied, met us; and we owed our comfortable quarters to the kindness of the Indian agent and his assistant. As I rode in I was accosted by Miss Natalie Curtis, who has done so very much to give to Indian culture its proper position. Miss Curtis's purpose has been to preserve and perpetuate all the cultural development to which the Indian has already attained—in art, music, poetry, or manufacture—and, moreover, to endeavor to secure the further development and adaptation of this Indian culture so as to make it, what it can undoubtedly be made, an important constituent element in our national cultural development.
Among the others at the snake-dance was Geoffrey O'Hara, whom Secretary of the Interior Lane has wisely appointed instructor of native Indian music. Mr. O'Hara's purpose is to perpetuate and develop the wealth of Indian music and poetry—and ultimately the rhythmical dancing that goes with the musicand poetry. The Indian children already know most of the poetry, with its peculiarly baffling rhythm. Mr. O'Hara wishes to appoint special Indian instructors of this music, carefully chosen, in the schools; as he said: "If the Navajo can bring with him into civilization the ability to preserve his striking and bewildering rhythm, he will have done in music what Thorpe, the Olympic champion, did in athletics." Miss Curtis and Mr. O'Hara represent the effort to perpetuate Indian art in the life of the Indian to-day, not only for his sake, but for our own. This side of Indian life is entirely unrevealed to most white men; and there is urgent need from the standpoint of the white man himself of a proper appreciation of native art. Such appreciation may mean much toward helping the development of an original American art for our whole people.
No white visitor to Walpi was quite as interesting as an Indian visitor, a Navajo who was the owner and chauffeur of the motor in which Mr. Hubbell had driven to Walpi. He was an excellent example of the Indian who ought to be given the chance to go to a non-reservation school—a class not perhaps as yet relatively very large, but which will grow steadily larger. He had gone to such a school;and at the close of his course had entered the machine-shops of the Santa Fé and Northeastern Railway—I think that was the name of the road—staying there four years, joining the local union, going out with the other men when they struck, and having in all ways precisely the experience of the average skilled mechanic. Then he returned to the reservation, where he is now a prosperous merchant, running two stores; and he purchased his automobile as a matter of convenience and of economy in time, so as to get quickly from one store to the other, as they are far apart. He is not a Christian, nor is his wife; but his children have been baptized in the Catholic Church. Of course, such a prosperous career is exceptional for an Indian, as it would be exceptional for a white man; but there were Hopi Indians whom we met at the dance, both storekeepers and farmers, whose success had been almost as great. Among both the Navajos and Hopis the progress has been marked during the last thirty or forty years, and is more rapid now than ever before, and careers such as those just mentioned will in their essence be repeated again and again by members of both tribes in the near future. The Hopis are so far advanced that most of them can now fully profit by non-reservationschools. For large sections of the Navajos the advance must be slower. For these the agency school is the best school, and their industrial training should primarily be such as will fit them for work in their own homes, and for making these homes cleaner and better.
Of course, the advance in any given case is apt to be both fitful and one-sided—the marvel is that it is not more so. Moreover, the advance is sometimes taking place when there seems dishearteningly little evidence of it. I have never respected any men or women more than some of the missionaries and their wives—there were examples on the Navajo reservation—who bravely and uncomplainingly labor for righteousness, although knowing that the visible fruits of their labor will probably be gathered by others in a later generation. These missionaries may fail to make many converts at the moment, and yet they may unconsciously produce such an effect that the men and women who themselves remain heathen are rather pleased to have their children become Christians. I have in mind, as illustrating just what I mean, one missionary family on the Navajo reservation whom it was an inspiration to meet; and, by the way, the Christian Navajo interpreter at their mission, with his pretty wifeand children, gave fine proof of what the right education can do for the Indian.
Among those at the snake-dance was a Franciscan priest, who has done much good work on the Navajo reservation. He has attained great influence with the Navajos because of his work for their practical betterment. He doesn't try to convert the adults; but he has worked with much success among the children. Like every competent judge I met, he strongly protested against opening or cutting down the Navajo reservation. I heartily agree with him. Such an act would be a cruel wrong, and would benefit only a few wealthy cattle and sheep men.
There has apparently been more missionary success among the adult Hopis than among the adult Navajos; at any rate, I came across a Baptist congregation of some thirty members, and from information given me I am convinced that these converts stood in all ways ahead of their heathen brethren. Exceptional qualities of courage, hard-headed common sense, sympathy, and understanding are needed by the missionary who is to do really first-class work; even more exceptional than are the qualities needed by the head of a white congregation under present conditions. The most marked successes have been won by men,themselves of lofty and broad-minded spirituality, who have respected the advances already made by the Indian toward a higher spiritual life, and instead of condemning these advances have made use of them in bringing his soul to a loftier level. One very important service rendered by the missionaries is their warfare on what is evil among the white men on the reservations; they are most potent allies in warring against drink and sexual immorality, two of the greatest curses with which the Indian has to contend. The missionary is always the foe of the white man of loose life, and of the white man who sells whiskey. Many of the missionaries, including all who do most good, are active in protecting the rights of each Indian to his land. Like the rest of us, the missionary needs to keep in mind the fact that the Indian criminal is on the whole more dangerous to the well-meaning Indian than any outsider can at present be; for there are as wide differences of character and conduct among Indians as among whites, and there is the same need in the one case as in the other of treating each individual according to his conduct—and of persuading the people of his own class and color thus to treat him.
Several times we walked up the precipitous cliff trails to the mesa top, and visited thethree villages thereon. We were received with friendly courtesy—perhaps partly because we endeavored to show good manners ourselves, which, I am sorry to say, is not invariably the case with tourists. The houses were colored red or white; and the houses individually, and the villages as villages, compared favorably with the average dwelling or village in many of the southern portions of Mediterranean Europe. Contrary to what we had seen in the Hopi village near Tuba, most of the houses were scrupulously clean; although the condition of the streets—while not worse than in the Mediterranean villages above referred to—showed urgent need of a crusade for sanitation and elementary hygiene. The men and women were well dressed, in clothes quite as picturesque and quite as near our own garb as the dress of many European peasants of a good type; aside, of course, from the priests and young men who were preparing for the ceremonial dance, and who were clad, or unclad, according to the ancient ritual. There were several rooms in each house; and the furniture included stoves, sewing-machines, chairs, window-panes of glass, and sometimes window-curtains. There were wagons in one or two of the squares, for a wagon road has been built to one end of themesa; and we saw donkeys laden with fagots or water—another south European analogy.
Altogether, the predominant impression made by the sight of the ordinary life—not the strange heathen ceremonies—was that of a reasonably advanced, and still advancing, semicivilization; not savagery at all. There is big room for improvement; but so there is among whites; and while the improvement should be along the lines of gradual assimilation to the life of the best whites, it should unquestionably be so shaped as to preserve and develop the very real element of native culture possessed by these Indians—which, as I have already said, if thus preserved and developed, may in the end become an important contribution to American cultural life. Ultimately I hope the Indian will be absorbed into the white population, on a full equality; as was true, for instance, of the Indians who served in my own regiment, the Rough Riders; as is true on the Navajo reservation itself of two of the best men thereon, both in government employ, both partly of northern Indian blood, and both indistinguishable from the most upright and efficient of the men of pure white blood.
A visiting clergyman from the Episcopal Cathedral at Fond du Lac took me into one ofthe houses to look at the pottery. The grandmother of the house was the pottery-maker, and, entirely unhelped from without and with no incentive of material reward, but purely to gratify her own innate artistic feeling, she had developed the art of pottery-making to a very unusual degree; it was really beautiful pottery. On the walls, as in most of the other houses, were picture-cards and photographs, including those of her children and grandchildren, singly and grouped with their schoolmates. Two of her daughters and half a dozen grandchildren were present, and it was evident that the family life was gentle and attractive. The grandfather was not a Christian, but "he is one of the best old men I ever knew, and I must say that I admire and owe him much, if I am a parson," said my companion. The Hopis are monogamous, and the women are well treated; the man tills the fields and weaves, and may often be seen bringing in fire-wood; and the fondness of both father and mother for their children is very evident.
Many well-informed and well-meaning men are apt to protest against the effort to keep and develop what is best in the Indian's own historic life as incompatible with making him an American citizen, and speak of those ofopposite views as wishing to preserve the Indians only as national bric-à-brac. This is not so. We believe in fitting him for citizenship as rapidly as possible. But where he cannot be pushed ahead rapidly we believe in making progress slowly, and in all cases where it is possible we hope to keep for him and for us what was best in his old culture. As eminently practical men as Mr. Frissell, the head of Hampton Institute (an educational model for white, red, and black men alike), and Mr. Valentine, the late commissioner of Indian affairs, have agreed with Miss Curtis in drawing up a scheme for the payment from private sources of a number of high-grade, specially fitted educational experts, whose duty it should be to correlate all the agencies, public and private, that are working for Indian education, and also to make this education, not a mechanical impress from without, but a drawing out of the qualities that are within. The Indians themselves must be used in such education; many of their old men can speak as sincerely, as fervently, and as eloquently of duty as any white teacher, and these old men are the very teachers best fitted to perpetuate the Indian poetry and music. The effort should be to develop the existing art—whether in silver-making, pottery-making,blanket and basket weaving, or lace-knitting—and not to replace it by servile and mechanical copying. This is only to apply to the Indian a principle which ought to be recognized among all our people. A great art must be living, must spring from the soul of the people; if it represents merely a copying, an imitation, and if it is confined to a small caste, it cannot be great.
Of course all Indians should not be forced into the same mould. Some can be made farmers; others mechanics; yet others have the soul of the artist. Let us try to give each his chance to develop what is best in him. Moreover, let us be wary of interfering overmuch with either his work or his play. It is mere tyranny, for instance, to stop all Indian dances. Some which are obscene, or which are dangerous on other grounds, must be prohibited. Others should be permitted, and many of them encouraged. Nothing that tells for the joy of life, in any community, should be lightly touched.
A few Indians may be able to turn themselves into ordinary citizens in a dozen years. Give these exceptional Indians every chance; but remember that the majority must change gradually, and that it will take generations to make the change complete. Help them tomake it in such fashion that when the change is accomplished we shall find that the original and valuable elements in the Indian culture have been retained, so that the new citizens come with full hands into the great field of American life, and contribute to that life something of marked value to all of us, something which it would be a misfortune to all of us to have destroyed.
As an example, take the case of these Hopi mesa towns, perched in such boldly picturesque fashion on high, sheer-walled rock ridges. Many good people wish to force the Hopis to desert these towns, and live in isolated families in nice tin-roofed houses on the plains below. I believe that this would be a mistake from the standpoint of the Indians—not to mention depriving our country of something as notable and as attractive as the castles that have helped make the Rhine beautiful and famous. Let the effort be to insist on cleanliness and sanitation in the villages as they are, and especially to train the Indians themselves to insist thereon; and to make it easier for them to get water. In insisting on cleanliness, remember that we preach a realizable ideal; our own ancestors lived in villages as filthy not three centuries ago. The breezy coolness of the rocky mesatop and the magnificent outlook would make it to me personally a far more attractive dwelling-place than the hot, dusty plains. Moreover, the present Hopi house, with its thick roof, is cooler and pleasanter than a tin-roofed house. I believe it would be far wiser gradually to develop the Hopi house itself, making it more commodious and convenient, rather than to abandon it and plant the Indian in a brand-new government-built house, precisely like some ten million other cheap houses. The Hopi architecture is a product of its own environment; it is as picturesque as anything of the kind which our art students travel to Spain in order to study. Therefore let us keep it. The Hopi architecture can be kept, adapted, and developed just as we have kept, adapted, and developed the Mission architecture of the Southwest—with the results seen in beautiful Leland Stanford University. The University of New Mexico is, most wisely, modelled on these pueblo buildings; and the architect has done admirable work of the kind by adapting Indian architectural ideas in some of his California houses. The Hopi is himself already thus developing his house; as I have said, he has put in glass windows and larger doors; he is furnishing it; he is making it continually morelivable. Give him a chance to utilize his own inherent sense of beauty in making over his own village for himself. Give him a chance to lead his own life as he ought to; and realize that he has something to teach us as well as to learn from us. The Hopi of the younger generation, at least in some of the towns, is changing rapidly; and it is safe to leave it to him to decide where he will build and keep his house.
I cannot so much as touch on the absorbingly interesting questions of the Hopi spiritual and religious life, and of the amount of deference that can properly be paid to one side of this life. The snake-dance and antelope-dance, which we had come to see, are not only interesting as relics of an almost inconceivably remote and savage past—analogous to the past wherein our own ancestors once dwelt—but also represent a mystic symbolism which has in it elements that are ennobling and not debasing. These dances are prayers or invocations for rain, the crowning blessing in this dry land. The rain is adored and invoked both as male and female; the gentle steady downpour is the female, the storm with lightning the male. The lightning-stick is "strong medicine," and is used in all these religious ceremonies. Thesnakes, the brothers of men, as are all living things in the Hopi creed, are besought to tell the beings of the underworld man's need of water.
As a former great chief at Washington I was admitted to the sacred room, or one-roomed house, the kiva, in which the chosen snake priests had for a fortnight been getting ready for the sacred dance. Very few white men have been thus admitted, and never unless it is known that they will treat with courtesy and respect what the Indians revere. Entrance to the house, which was sunk in the rock, was through a hole in the roof, down a ladder across whose top hung a cord from which fluttered three eagle plumes and dangled three small animal skins. Below was a room perhaps fifteen feet by twenty-five. One end of it, occupying perhaps a third of its length, was raised a foot above the rest, and the ladder led down to this raised part. Against the rear wall of this raised part or dais lay thirty odd rattlesnakes, most of them in a twined heap in one corner, but a dozen by themselves scattered along the wall. There was also a pot containing several striped ribbon-snakes, too lively to be left at large. Eight or ten priests, some old, some young, sat on the floor in the lower andlarger two-thirds of the room, and greeted me with grave courtesy; they spread a blanket on the edge of the dais, and I sat down, with my back to the snakes and about eight feet from them; a little behind and to one side of me sat a priest with a kind of fan or brush made of two or three wing-plumes of an eagle, who kept quiet guard over his serpent wards. At the farther end of the room was the altar; the rude picture of a coyote was painted on the floor, and on the four sides of this coyote picture were paintings of snakes; on three sides it was hemmed in by lightning-sticks, or thunder-sticks, standing upright in little clay cups, and on the fourth side by eagle plumes held similarly erect. Some of the priests were smoking—for pleasure, not ceremonially—and they were working at parts of the ceremonial dress. One had a cast rattlesnake skin which he was chewing, to limber it up, just as Sioux squaws used to chew buckskin. Another was fixing a leather apron with pendent thongs; he stood up and tried it on. All were scantily clad, in breech-clouts or short kilts or loin flaps; their naked, copper-red bodies, lithe and sinewy, shone, and each had been splashed in two or three places with a blotch or streak of white paint. One spoke English and translated freely; I was careful not to betray too much curiosity or touch on any matter which they might be reluctant to discuss. The snakes behind me never rattled or showed any signs of anger; the translator volunteered the remark that they were peaceable because they had been given medicine—whatever that might mean, supposing the statement to be true according to the sense in which the words are accepted by plainsmen. But several of them were active in the sluggish rattlesnake fashion. One glided sinuously toward me; when he was a yard away, I pointed him out to the watcher with the eagle feathers; the watcher quietly extended the feathers and stroked and pushed the snake's head back, until it finally turned and crawled back to the wall. Half a dozen times different snakes thus crawled out toward me and were turned back, without their ever displaying a symptom of irritation. One snake got past the watcher and moved slowly past me about six inches away, whereupon the priest on my left leaned across me and checked its advance by throwing pinches of dust in its face until the watcher turned round with his feather sceptre. Every move was made without hurry and with quiet unconcern; neither snake nor man, at any time, showed a trace of worry or anger; all, human beings and reptiles,were in an atmosphere of quiet peacefulness. When I rose to say good-by, I thanked my hosts for their courtesy; they were pleased, and two or three shook hands with me.
On the afternoon of the following day, August 20, the antelope priests—the men of the antelope clan—held their dance. The snake priests took part. It was held in the middle of Walpi village, round a big, rugged column of rock, a dozen feet high, which juts out of the smooth surface. The antelope-dancers came in first, clad in kilts, with fox skins behind; otherwise naked, painted with white splashes and streaks, and their hair washed with the juice of the yucca root. Their leader's kilt was white; he wore a garland and anklets of cottonwood leaves, and sprinkled water from a sacred vessel to the four corners of heaven. Another leader carried the sacred bow and a bull-roarer, and they moved to its loud moaning sound. The snake priests were similarly clad, but their kirtles were of leather; eagle plumes were in their long hair, and under their knees they carried rattles made of tortoise-shell. In two lines they danced opposite each other, keeping time to the rhythm of their monotonous chanting.
On the top of the column were half a dozen Hopi young men, clad in ordinary white man'sclothing. Archie joined these, and entered into conversation with them. They spoke English; they had been at non-reservation schools; they were doing well as farmers and citizens. One and all they asserted that, in order to prosper in after life, it was necessary for the Indian to get away to a non-reservation school; that merely to go to an agency school was not enough in any community which was on the highroad of progress; and that they intended to send their own children for a couple of years to an agency school and then to a non-reservation school. They looked at the ceremonial religious dances of their fathers precisely as the whites did; they were in effect Christians, although not connected with any specific church. They represented substantial success in the effort to raise the Indian to the level of the white man. In their case it was not necessary to push them toward forgetfulness of their past. They were travelling away from it naturally, and of their own accord. As their type becomes dominant the snake-dance and antelope-dance will disappear, the Hopi religious myths will become memories, and the Hopis will live in villages on the mesa tops, or scattered out on the plains, as their several inclinations point, just as if they were so manywhite men. It is to be hoped that the art, the music, the poetry of their elders will be preserved during the change coming over the younger generation.
On my return from this dance I met two of the best Indian agents in the entire service. The first was Mr. Parquette, a Wisconsin man, himself part Indian by blood. The other was Mr. Shelton, who has done more for the Navajos than any other living man. He has sternly put down the criminal element exactly as he has toiled for and raised the decent Indians and protected them against criminal whites; moreover, he has actually reformed these Indian criminals, so that they are now themselves decent people and his fast friends; while the mass of the Indians recognize him as their leader who has rendered them incalculable services. He has got the Indians themselves to put an absolute stop to gambling, whiskey-drinking, and sexual immorality. His annual agricultural fair is one of the features of Navajo life, and is of far-reaching educational value. Yet this exceptionally upright and efficient public servant, who has done such great and lasting good to the Indians, was for years the object of attack by certain Eastern philanthropic associations, simply because he warredagainst Indian criminals who were no more entitled to sympathy than the members of the Whyo gang in New York City. Messrs. Shelton and Parquette explained to me the cruel wrong that would be done to the Navajos if their reservation was thrown open or cut down. It is desert country. It cannot be utilized in small tracts, for in many parts the water is so scanty that hundreds, and in places even thousands, of acres must go to the support of any family. The Indians need it all; they are steadily improving as agriculturists and stock-growers; few small settlers could come in even if the reservation were thrown open; the movement to open it, and to ruin the Indians, is merely in the interest of a few needy adventurers and of a few wealthy men who wish to increase their already large fortunes, and who have much political influence.
Mr. Robinson, the superintendent of irrigation, in protesting against opening the reservation, dwelt upon the vital need of getting from Congress sufficient money to enable the engineers to develop water by digging wells, preserving springs, and making flood reservoirs. The lack of water is the curse of this desert reservation. The welfare of the Indians depends on the further development of the water-supply.
That night fires flared from the villages on the top of the mesa. Before there was a hint of dawn we heard the voice of the crier summoning the runners to get ready for the snake-dance; and we rose and made our way to the mesa top. The "yellow line," as the Hopis call it, was in the east, and dawn was beautiful, as we stood on the summit and watched the women and children in their ceremonial finery, looking from the housetops and cliff edges for the return of the racers. On this occasion they dropped their civilized clothes. The children were painted and naked save for kilts; and they wore feathers and green corn leaves in their hair. The women wore the old-style clothing; many of them were in their white bridal dresses, which in this queer tribe are woven by the bridegroom and his male kinsfolk for the bride's trousseau. The returning racers ran at speed up the precipitous paths to the mesa, although it was the close of a six-mile run. Most of them, including the winner, wore only a breech-clout and were decked with feathers. I should like to have entered that easy-breathing winner in a Marathon contest! Many of the little boys ran the concluding mile or so with them; and the little girls made a pretty spectacle as they received the little boysmuch as the women and elder girls greeted the men. Then came the corn-scramble, or mock-fight over the corn; and then in each house a feast was set, especially for the children.
At noon, thanks to Mr. Hubbell, and to the fact that I was an ex-President, we were admitted to the sacred kiva—the one-roomed temple-house which I had already visited—while the snake priests performed the ceremony of washing the snakes. Very few white men have ever seen this ceremony. The sight was the most interesting of our entire trip.
There were twenty Indians in the kiva, all stripped to their breech-clouts; only about ten actually took part in handling the snakes, or in any of the ceremonies except the rhythmic chant, in which all joined. Eighty or a hundred snakes, half of them rattlers, the others bull-snakes or ribbon-snakes, lay singly or in tangled groups against the wall at the raised end of the room. They were quiet and in no way nervous or excited. Two men stood at this end of the room. Two more stood at the other end, where the altar was; there was some sand about the altar, and the eagle feathers we had previously seen there had been removed, but the upright thunder-sticks remained. The other Indians were squatted in the middle of the room,and half a dozen of them were in the immediate neighborhood of a very big, ornamented wooden bowl of water, placed on certain white-painted symbols on the floor. Two of these Indians held sacred rattles, and there was a small bowl of sacred meal beside them. There was some seemingly ceremonial pipe-smoking.
After some minutes of silence, one of the squatting priests, who seemed to be the leader, and who had already puffed smoke toward the bowl, began a low prayer, at the same time holding and manipulating in his fingers a pinch of the sacred meal. The others once and again during this prayer uttered in unison a single word or exclamation—a kind of selah or amen. At the end he threw the meal into the bowl of water; he had already put some in at the outset of the prayer. Then he began a rhythmic chant, in which all the others joined, the rattles being shaken and the hands moved in harmony with the rhythm. The chant consisted seemingly of a few words repeated over and over again. It was a strange scene, in the half-light of the ancient temple-room. The copper-red bodies of the priests swayed, and their strongly marked faces, hitherto changeless, gained a certain quiet intensity of emotion. The chanting grew in fervor; yet it remainedcuriously calm throughout (except for a moment at a time, about which I shall speak later). Then the two men who stood near the snakes stooped over, and each picked up a handful of them, these first handfuls being all rattlesnakes. It was done in tranquil, matter-of-fact fashion, and the snakes behaved with equally tranquil unconcern. All was quiet save for the chanting. The snakes were handed to two of the men squatting round the bowl, who received them as if they had been harmless, holding them by the middle of the body, or at least well away from the head. This was repeated until half a dozen of the squatting priests held each three or four poisonous serpents in his hands. The chanting continued, in strongly accented but monotonous rhythm, while the rattles were shaken, and the snakes moved up and down or shaken, in unison with it. Then suddenly the chant quickened and rose to a scream, and the snakes were all plunged into the great bowl of water, a writhing tangle of snakes and hands. Immediately afterward they were withdrawn, as suddenly as they had been plunged in, and were hurled half across the room, to the floor, on and around the altar. They were hurled from a distance of a dozen feet, with sufficient violence to overturn the erect thunder-sticks. That thesnakes should have been quiet and inoffensive under the influence of the slow movements and atmosphere of calm that had hitherto obtained was understandable; but the unexpected violence of the bathing, and then of the way in which they were hurled to the floor, together with the sudden screaming intensity of the chant, ought to have upset the nerves of every snake there. However, it did not. The snakes woke to an interest in life, it is true, writhed themselves free of one another and of the upset lightning-sticks, and began to glide rapidly in every direction. But only one showed symptoms of anger, and these were not marked. The two standing Indians at this end of the room herded the snakes with their eagle feathers, gently brushing and stroking them back as they squirmed toward us, or toward the singing, sitting priests.
The process was repeated until all the snakes, venomous and non-venomous alike, had been suddenly bathed and then hurled on the floor, filling the other end of the room with a wriggling, somewhat excited serpent population, which was actively, but not in any way nervously, shepherded by the two Indians stationed for that purpose. These men were, like the others, clad only in a breech-clout, but theymoved about among the snakes, barelegged and barefooted, with no touch of concern. One or two of the rattlers became vicious under the strain, and coiled and struck. I thought I saw one of the two shepherding watchers struck in the hand by a recalcitrant sidewinder which refused to be soothed by the feathers, and which he finally picked up; but, if so, the man gave no sign and his placidity remained unruffled. Most of the snakes showed no anger at all; it seemed to me extraordinary that they were not all of them maddened.
When the snakes had all been washed, the leading priest again prayed. Afterward he once more scattered meal in the bowl, in lines east, west, north, and south, and twice diagonally. The chant was renewed; it grew slower; the rattles were rattled more slowly; then the singing stopped and all was over.
At the end of the ceremony I thanked my hosts and asked if there was anything I could do to show my appreciation of the courtesy they had shown me. They asked if I could send them some cowry shells, which they use as decorations for the dance. I told them I would send them a sackful. They shook hands cordially with all of us, and we left. I have never seen a wilder or, in its way, more impressive spectacle than that of these chanting, swaying, red-skinned medicine-men, their lithe bodies naked, unconcernedly handling the death that glides and strikes, while they held their mystic worship in the gray twilight of the kiva. The ritual and the soul-needs it met, and the symbolism and the dark savagery, were all relics of an ages-vanished past, survivals of an elder world.
The snake-dance itself took place in the afternoon at five o'clock. There were many hundreds of onlookers, almost as many whites as Indians, and most of the Indian spectators were in white man's dress, in strong contrast to the dancers. The antelope priests entered first and ranged themselves by a tree-like bundle of cottonwood branches against the wall of buildings to one side of the open place where the dance takes place; the other side is the cliff edge. The snakes, in a bag, were stowed by the bundle of cottonwood branches. Young girls stood near the big pillar of stone with sacred meal to scatter at the foot of the pillar after the snakes had been thrown down there and taken away. Then the snake priests entered in their fringed leather kilts and eagle-plume head-dresses; fox skins hung at the backs of their girdles, their bodies were splashed andstreaked with white, and on each of them the upper part of the face was painted black and the lower part white. Chanting, and stepping in rhythm to the chant, and on one particular stone slab stamping hard as a signal to the underworld, they circled the empty space and for some minutes danced opposite the line of antelope priests. Then, in couples, one of each couple seizing and carrying in his mouth a snake, they began to circle the space again. The leading couple consisted of one man who had his arm across the shoulder of another, while this second man held in his teeth, by the upper middle of its body, a rattlesnake four feet long, the flat, ace-of-clubs-shaped head and curving neck of the snake being almost against the man's face. Rattlesnakes, bull-snakes, ribbon-snakes, all were carried in the same way. One man carried at the same time two small sidewinder rattlesnakes in his mouth. After a while each snake was thrown on the rock and soon again picked up and held in the hand, while a new snake was held in the mouth. Finally, each man carried a bundle of snakes in his hand, all so held as to leave the head free, so that the snake could strike if it wished. Most of the snakes showed no anger or resentment. But occasionally one, usually a smallsidewinder, half coiled or rattled when thrown down; and in picking these up much caution was shown, the Indian stroking the snake with his eagle feathers and trying to soothe it and get it to straighten out; and if it refused to be soothed, he did his best to grasp it just back of the head; and when he had it in his hand, he continued to stroke the body with the feathers, obviously to quiet it. But whether it were angry or not, he always in the end grasped and lifted it—besides keeping it from crawling among the spectators. Several times I saw the snakes strike at the men who were carrying them, and twice I was sure they struck home—once a man's wrist, once his finger. Neither man paid any attention or seemed to suffer in any way. I saw no man struck in the face; but several of my friends had at previous dances seen men so struck. In one case the man soon showed that he was in much pain, although he continued to dance, and he was badly sick for days; in the other cases no bad result whatever followed.
At last all the snakes were in the hands of the dancers. Then all were thrown at the foot of the natural stone pillar, and immediately, with a yell, the dancers leaped in, seized, each of them, several snakes, and rushed away, east,west, north, and south, dashing over the edge of the cliff and jumping like goats down the precipitous trails. At the foot of the cliff, or on the plain, they dropped the snakes, and then returned to purify themselves by drinking and washing from pails of dark sacred water—medicine water—brought by the women. It was a strange and most interesting ceremony all through.
I do not think any adequate explanation of the immunity of the dancers has been advanced. Perhaps there are several explanations. These desert rattlesnakes are not nearly as poisonous as the huge diamond-backs of Florida and Texas; their poison is rarely fatal. The dancers are sometimes bitten; usually they show no effects, but, as above said, in one instance the bitten man was very sick for several days. It has been said that the fangs are extracted; but even in this case the poison would be loose in the snake's mouth and might get in the skin through the wounds made by the other teeth; and I noticed that when any snake, usually a small sidewinder, showed anger and either rattled or coiled, much caution was shown in handling it, and every effort made to avoid being bitten. It is also asserted that the snakes show the quiet and placid indifferencethey do because they are drugged, and one priest told me they are given "medicine"; but I have no idea whether this is true. Nor do I know whether the priests themselves take medicine. I believe that one element in the matter is that the snake priests either naturally possess or develop the same calm power over these serpents that certain men have over bees; the latter power, the existence of which is so well known, has never received the attention and study it deserves. An occasional white man has such power with snakes. There was near my ranch on the Little Missouri, twenty-five years ago, a man who had this power. He was a rather shiftless, ignorant man, of a common frontier type, who failed at about everything, and I think he was himself surprised when he found that he could pick up and handle rattlesnakes with impunity. There was no deception about it. I would take him off on horseback, and when I found a rattler he would quietly pick it up by the thick part of the body and put it in a sack. He sometimes made movements with his hands before picking up a coiled rattler; but when he had several in a bag he would simply put his hand in, take hold of a snake anywhere, and draw it out. I can understand the snakes being soothed and quieted bythe matter-of-fact calm and fearlessness of the priests for most of the time; but why the rattlers were not all maddened by the treatment they received at the washing in the kiva, and again when thrown on the dance rock, I cannot understand.
That night we motored across the desert with Mr. Hubbell to his house and store at Ganado, sixty miles away, and from Ganado we motored to Gallup, and our holiday was at an end. Mr. Hubbell is an Indian trader. His Ganado house, right out in the bare desert, is very comfortable and very attractive, and he treats all comers with an open-handed hospitality inherited from pioneer days. He has great influence among the Navajos, and his services to them have been of much value. Every ounce of his influence has been successfully exerted to put a stop to gambling and drinking; his business has been so managed as to be an important factor in the material and moral betterment of the Indians with whom he has dealt. And he has been the able champion of their rights wherever these rights have been menaced from any outside source.
Arizona and New Mexico hold a wealth of attraction for the archæologist, the anthropologist, and the lover of what is strange andstriking and beautiful in nature. More and more they will attract visitors and students and holiday-makers. That part of northern Arizona which we traversed is of such extraordinary interest that it should be made more accessible by means of a government-built motor road from Gallup to the Grand Canyon; a road from which branch roads, as good as those of Switzerland, would gradually be built to such points as the Hopi villages and the neighborhood of the Natural Bridge.