“Fools our fond gaze, and greatest of the great,Defies at first our Nature’s littleness,Till, growing with (to) its growth, we thus dilateOur spirits to the size of that they contemplate.”
“Fools our fond gaze, and greatest of the great,Defies at first our Nature’s littleness,Till, growing with (to) its growth, we thus dilateOur spirits to the size of that they contemplate.”
That stupendous cliff is now known as “El Capitan” (the Captain), and the plateau from which we had our first view of the valley, as Mount Beatitude.
EL CAPITAN.(3,300 feet in height.)
EL CAPITAN.
(3,300 feet in height.)
It has been said that “it is not easy to describe in words the precise impressions which great objects make upon us.” I cannot describe how completely I realized this truth. None but those who have visited this most wonderful valley, can even imagine the feelings with which I looked upon the view that was there presented. The grandeur of the scene was but softened by the haze that hung over the valley,—light as gossamer—and by the clouds which partially dimmed the higher cliffs and mountains. This obscurity of vision but increased the awe with which I beheld it, and as I looked, a peculiar exalted sensation seemed to fill my whole being, and I found my eyes in tears with emotion.
During many subsequent visits to this locality, this sensation was never again so fully aroused. It is probable that the shadows fast clothing all before me, and the vapory clouds at the head of the valley, leaving the view beyond still undefined, gave a weirdness to the scene, that made it so impressive; and the conviction that it was utterly indescribableadded strength to the emotion. It is not possible for the same intensity of feeling to be aroused more than once by the same object, although I never looked upon these scenes except with wonder and admiration.
Richardson, in his admirable work, “Beyond the Mississippi,” says: “See Yosemite and die! I shall not attempt to describe it; the subject is too large and my capacity too small....Painfully at first these stupendous walls confuse the mind. By degrees, day after day, the sight of them clears it, until at last one receives a just impression of their solemn immensity....Volumes ought to be and will be written about it.”
Mr. Richardson has expressed in graphic language the impressions produced upon nearly all who for the first time behold this wonderful valley. The public has now, to a certain degree, been prepared for these scenes.
They are educated by the descriptions, sketches, photographs and masterly paintings of Hill and Bierstadt; whereas, on our first visit, our imagination had been misled by the descriptive misrepresentations of savages, whose prime object was to keep us from their safe retreat, until we had expected to see some terrible abyss. The reality so little resembled the picture of imagination, that my astonishment was the more overpowering.
To obtain a more distinct andquietview, I had left the trail and my horse and wallowed through the snow alone to a projecting granite rock. So interested was I in the scene before me, that I did not observe that my comrades had all moved on, and that I would soon be left indeed alone. My situation attracted the attention of Major Savage,—who was riding in rear of column,—who hailed me from the trail below with, “you had better wake up from that dream up there, or you may lose your hair; I have no faith in Ten-ie-ya’s statement that there are no Indians about here.We had better be moving; some of the murdering devils may be lurking along this trail to pick off stragglers.” I hurriedly joined the Major on the descent, and as other views presented themselves, I said with some enthusiasm, “If my hair is now required, I can depart in peace, for I have here seen the power and glory of a Supreme being; the majesty of His handy-work is in that ‘Testimony of the Rocks.’ That mute appeal—pointing to El Capitan—illustrates it, with more convincing eloquence than can the most powerful arguments of surpliced priests.” “Hold up, Doc! you are soaring too high for me; and perhaps for yourself. This is rough riding; we had better mind this devilish trail, or we shall gosoaringover some of these slippery rocks.” We, however, made the descent in safety. When we overtook the others, we found blazing fires started, and preparations commenced to provide supper for the hungry command; while the light-hearted “boys” were indulging their tired horses with the abundant grass found on the meadow near by, which was but lightly covered with snow.
Mr. J. M. Hutchings has recently cited Elliott’s History of Fresno County and dispatches from Major Savage as proof that it was May 5th or 6th, 1851, that the Mariposa Battalion first entered the Yosemite. As a matter of fact, our adjutant was not with us when the discovery was made in March, nor was there ever but two companies in the Yosemite at any time, Boling’s and part of Dill’s. Captain Dill himself was detailed for duty at the Fresno, after the expedition in March, as was also the adjutant. In making out his report, Mr. Lewis must have ignored the first entry of the valley by the few men who discovered it, and made his first entry to appear as the date of the discovery. This may or may not have been done to give importance to the operations of the battalion. I have never seen the report.
Naming the Valley—Signification and Origin of the Word—Its proper Pronunciation: Yo-sem-i-ty—Mr. Hutchings and Yo-Ham-i-te—His Restoration of Yo-sem-i-te.
Naming the Valley—Signification and Origin of the Word—Its proper Pronunciation: Yo-sem-i-ty—Mr. Hutchings and Yo-Ham-i-te—His Restoration of Yo-sem-i-te.
My devout astonishment at the supreme grandeur of the scenery by which I was surrounded, continued to engross my mind. The warmth of the fires and preparations for supper, however, awakened in me other sensations, which rapidly dissipated my excitement. As we rode up, Major Savage remarked to Capt. Boling, “We had better move on up, and hunt out the “Grizzlies” before we go into camp for the night. We shall yet have considerable time to look about this hole before dark.” Captain Boling then reported that the young guide had halted here, and poured out a volley of Indian lingo which no one could understand, and had given a negative shake of his head when the course was pointed out, and signs were made for him to move on. The Captain, not comprehending this performance, had followed the trail of the Indians to the bank of the stream near by, but had not ventured further, thinking it best to wait for Major Savage to come up. After a few inquiries, the Major said there was a ford below, where the Indians crossed the Merced; and that he would go with the guide and examine it. Major Savage and Captains Boling and Dill then started down to the crossing. They soon returned, and we were ordered to arrange our camp for the night. Captain Boling said the Merced was too high toford. The river had swollen during the day from the melting of the snow, but would fall again by morning.
The guide had told the Major there was no other way up the valley, as it was impossible to pass the rocks on the south side of the stream. From this, it was evident the Major had never before seen the valley, and upon inquiry, said so. One of our best men, Tunnehill, who had been listening to what the Captain was saying, very positively remarked: “I have long since learned to discredit everything told by an Indian. I never knew one to tell the truth. This imp of Satan has been lying to the Major, and to me his object is very transparent. He knows a better ford than the one below us.” A comrade laughingly observed: “Perhaps you can find it for the Major, and help him give us an evening ride; I have had all the exercise I need to-day, and feel as hungry as a wolf.” Without a reply, Tunnehill mounted his little black mule and left at a gallop. He returned in a short time, at the same rapid gate, but was in a sorry plight. The mule and rider had unexpectedly taken a plunge bath in the ice-cold waters of the Merced. As such mishaps excited but little sympathy, Tunnehill was greeted with: “Hallo! what’s the matter, comrade?” “Where do you get your washing done?” “Been trying to cool off that frisky animal, have you?” “Old Ten-ie-ya’s Cañon is not in as hot a place as we supposed, is it?” “How about the reliability of the Indian race?” To all these bantering jokes, though in an uncomfortable plight, Tunnehill, with great good nature, replied: “I am all right! I believe in orthodox immersion, but this kind of baptism has onlyconfirmedme in previous convictions.” The shivering mule was rubbed, blanketed, and provided for, before his master attended to his own comfort, and then we learned that, in his attempt to explore a way across the Merced, his mule was swept off its feet, andboth were carried for some distance down the raging torrent.
BRIDAL VEIL FALL.(630 feet in height.)
BRIDAL VEIL FALL.
(630 feet in height.)
After supper, guards stationed, and the camp fires plentifully provided for, we gathered around the burning logs of oak and pine, found near our camp. The hearty supper and cheerful blaze created a general good feeling. Social converse and anecdotes—mingled with jokes—were freely exchanged, as we enjoyed the solace of our pipes and warmed ourselves preparatory to seeking further refreshment in sleep. While thus engaged, I retained a full consciousnessof our locality; for being in close proximity to the huge cliff that had so attracted my attention, my mind was frequently drawn away from my comrades. After the jollity of the camp had somewhat subsided, the valley became the topic of conversation around our camp fire. None of us at that time, surmised the extreme vastness of those cliffs; although before dark, we had seen El Capitan looking down upon our camp, while the “Bridal Veil” was being wafted in the breeze. Many of usfeltthe mysterious grandeur of the scenery, as defined by our limited opportunity to study it. I had—previous to my descent with the Major—observed the towering height above us of the old “Rock Chief,” and noticing the length of the steep descent into the valley, had at least some idea of its solemn immensity.
It may appearsentimental, but the coarse jokes of the careless, and the indifference of the practical, sensibly jarred my more devout feelings, while this subject was a matter of general conversation; as if a sacred subject had been ruthlessly profaned, or the visible power of Deity disregarded. After relating my observations from the “Old Bear Valley Trail,” I suggested that this valley should have an appropriate name by which to designate it, and in a tone of pleasantry, said to Tunnehill, who was drying his wet clothing by our fire, “You are the first white man that ever received any form of baptism in this valley, and you should be considered the proper person to give a baptismal name to the valley itself.” He replied, “If whisky can be provided for such a ceremony, I shall be happy to participate; but if it is to be another cold water affair, I have no desire to take a hand. I have done enough in that line for to-night.” Timely jokes and ready repartee for a time changed the subject, but in the lull of this exciting pastime, some one remarked, “I like Bunnell’s suggestion of giving thisvalley a name, and to-night is a good time to do it.” “All right—if you have got one, show your hand,” was the response of another. Different names were proposed, but none were satisfactory to a majority of our circle. Some romantic and foreign names were offered, but I observed that a very large number were canonical and Scripture names. From this I inferred that I was not the only one in whom religious emotions or thoughts had been aroused by the mysterious power of the surrounding scenery.
As I did not take a fancy to any of the names proposed, I remarked that “an American name would be the most appropriate;” that “I could not see any necessity for going to a foreign country for a name for American scenery—the grandest that had ever yet been looked upon. That it would be better to give it an Indian name than to import a strange and inexpressive one; that the name of the tribe who had occupied it, would be more appropriate than any I had heard suggested.” I then proposed “that we give the valley the name of Yo-sem-i-ty, as it was suggestive, euphonious, and certainlyAmerican; that by so doing, the name of the tribe of Indians which we met leaving their homes in this valley, perhaps never to return, would be perpetuated.” I was here interrupted “Devil take the Indians and their names! Why should we honor these vagabond murderers by perpetuating their name?” Another said: “I agree with Tunnehill;——the Indians and their names. Mad Anthony’s plan for me! Let’s call this Paradise Valley.” In reply, I said to the last speaker, “Still, for a young man with suchreligious tendenciesthey would be good objects on which to develop your Christianity.” Unexpectedly, a hearty laugh was raised, which broke up further discussion, and before opportunity was given for any others to object to the name, John O’Neal, a rollicking Texan ofCapt. Boling’s company, vociferously announced to the whole camp the subject of our discussion, by saying, “Hear ye! Hear ye! Hear ye! A vote will now be taken to decide what name shall be given to this valley.” The question of giving it the name of Yo-sem-i-ty was then explained; and upon aviva vocevote being taken, it was almost unanimously adopted. The name that was there and thus adopted by us, while seated around our camp fires, on the first visit of a white man to this remarkable locality, is the name by which it is now known to the world.
At the time I proposed this name, the signification of it (a grizzly bear) was not generally known to our battalion, although “the grizzlies” was frequently used to designate this tribe. Neither was it pronounced with uniformity. For a correct pronunciation, Major Savage was our best authority. He could speak the dialects of most of the mountain tribes in this part of California, but he confessed that he could not readily understand Ten-ie-ya, or the Indian guide, as they appeared to speak a Pai-ute jargon.
Major Savage checked the noisy demonstrations of our “Master of Ceremonies,” but approvingly participated in our proceedings, and told us that the name was Yo-sem-i-ty, as pronounced by Ten-ie-ya, or O-soom-i-ty, as pronounced by some other bands; and that it signified a full-grown grizzly bear. He further stated, that the name was given to old Ten-ie-ya’s band, because of their lawless and predatory character.
As I had observed that the different tribes in Mariposa County differed somewhat in the pronunciation of this name, I asked an explanation of the fact. With a smile and a look, as if he suspected I was quizzing him, the Major replied: “They only differ, as do the Swedes, Danes and Norwegians, or as in the different Shires of England; but you know well enough how similar in sound words maybe of entirely different meaning, and how much depends on accent. I have found this to be the greatest difficulty a learner has to contend with.”
After the name had been decided upon, the Major narrated some of his experiences in the use of the general “sign language”—as a Rocky Mountain man—and his practice of it when he first came among the California Indians, until he had acquired their language. The Major regarded the Kah-we-ah, as the parent language of the San-Joaquin Valley Indians, while that in use by the other mountain tribes in their vicinity, were but so many dialects of Kah-we-ah, the Pai-ute and more Northern tribes. When we sought our repose, it was with feelings of quiet satisfaction that I wrapped myself in my blankets, and soundly slept.
I consider it proper, to digress somewhat from a regular narrative of the incidents of our expedition, to consider some matters relative to the name “Yosemity.” This was the form of orthography and pronunciation originally in use by our battalion. Lieutenant Moore, of the U. S. A. in his report of an expedition to the Valley in 1852, substitutedeas the terminal letter, in place ofy, in use by us; no doubt thinking the use ofemore scholarly, or perhaps supposing Yosemite to be of Spanish derivation. This orthography has been adopted, and is in general use, but the proper pronunciation, as a consequence, is not always attainable to the general reader.
Sometime after the name had been adopted, I learned from Major Savage that Ten-ie-ya repudiated the name for the Valley, but proudly acknowledged it as the designation of his band, claiming that “when he was a young chief, this name had been selected because they occupied the mountains and valleys which were the favorite resort of the Grizzly Bears, and because his people were expert inkilling them. That his tribe had adopted the name because those who had bestowed it were afraid of ‘the Grizzlies’ and feared his band.”
It was traditionary with the other Indians, that the band to which the name Yosemite had been given, had originally been formed and was then composed of outlaws or refugees from other tribes. That nearly all were descendants of the neighboring tribes on both sides of “Kay-o-pha,” or “Skye Mountains;” the “High Sierras.”
Ten-ie-ya was asked concerning this tradition, and responded rather loftily: “I am the descendant of an Ah-wah-ne-chee chief. His people lived in the mountains and valley where my people have lived. The valley was then called Ah-wah-nee. Ah-wah-ne-chee signifies the dwellers in Ahwahnee.”
I afterwards learned the traditional history of Ten-ie-ya’s ancestors. His statement was to the effect, that the Ah-wah-ne-chees had many years ago been a large tribe, and lived in territory now claimed by him and his people. That by wars, and a fatal black-sickness (probably smallpox or measles), nearly all had been destroyed. The survivors of the band fled from the valley and joined other tribes. For years afterward, the country was uninhabited; but few of the extinct tribe ever visited it, and from a superstitions fear, it was avoided. Some of his ancestors had gone to the Mono tribe and been adopted by them. His father had taken a wife from that tribe. His mother was a Mono woman, and he had lived with her people while young. Eventually, Ten-ie-ya, with some of his father’s tribe had visited the valley, and claimed it as their birth-right. He thus became the founder of the new tribe or band, which has since been called the “Yosemite.”
It is very probable that the statement of Major Savage, as to the origin of the name as applicable to Ten-ie-ya’sband; was traditional with his informants, but I give credit to Ten-ie-ya’s own history of his tribe as most probable.
From my knowledge of Indian customs, I am aware that it is not uncommon for them to change the names of persons or localities after some remarkable event in the history of either. It would not, therefore, appear strange that Ten-ie-ya should have adopted another name for his band. I was unable to fix upon any definite date at which the Ah-wah-ne-chees became extinct as a tribe, but from the fact that some of the Yosemites claimed to be direct descendants, the time could not have been as long as would be inferred from their descriptions. When these facts were communicated to Captain Boling, and Ah-wah-ne was ascertained to be theclassicalname, the Captain said that name was all right enough for history or poetry, but that we could not now change the name Yosemite, nor was it desirable to do so. I made every effort to ascertain the signification of Ah-wah-ne, but could never fully satisfy myself, as I received different interpretations at different times. In endeavoring to ascertain from Ten-ie-ya his explanation of the name, he, by the motion of his hands, indicated depth, while trying to illustrate the name, at the same time plucking grass which he held up before me. From these “signs” I inferred that it must mean the deep grassy valley. Still, it may not mean that. Sandino was unable to give its true signification, saying by way of explanation that Ah-wah-ne was a name of the old tribe, that he did not know how to translate. Major Savage also said that Ten-ie-ya and a few of the old Indians in his band used words which he did not fully understand, and which the others could neither use nor explain.
The dialect of the Yosemites was a composite of that of almost every tribe around them; and even words of Spanish derivation were discovered in their conversations.
It is not uncommon for the mountain men and traders, to acquire a mixed jargon of Indian dialects, which they mingle with Spanish, French or English in their talk to an extent sometimes amusing. The Indians readily adopt words from this lingo, and learn to Anglicize Indian names in conversation with “Americans.” This, when done by the Mission Indians, who perhaps have already made efforts to improve the Indian name with Mission Spanish, tends to mislead the inquirer after“pure” Indian names.
The Mission Indians after deserting, introduced and applied Spanish names to objects that already had Indian designations, and in this way, new words are formed from corrupted Mission Spanish, that may lead to wrong interpretations. I learned from Russio, the chief interpreter, that sometimes more than one word was used to express the same object, and often one word expressed different objects. As an illustration of corrupted Spanish that passes for Indian, the words Oya (olla) and Hoya, may be taken. Oya signifies a water pot, and Hoya, a pit hole. From these words the Mission Indians have formed “Loya,” which is used to designate camp grounds where holes in the rocks may be found near, in which to pulverize acorns, grass seeds, &c., as well as to the “Sentinel Rock,” from its fancied resemblance to a water pot, or long waterbasket. Another source of difficulty, is that of representing by written characters the echoing gutteral sounds of some Indian words. While being aware of this, I can safely assert that Yosemite, is purer and better Indian than is Mississippi, (“Me-ze-se-be,” the river that runs every where; that is, “Endless river”) or many other names that are regarded as good if notpure Indian.9
Our interpreters were, or had been, Mission Indians, who rendered the dialects into as good Spanish as they had at command, but rather than fail in their office, for want of words, they would occasionally insert one of their own coining. This was done, regardless of the consequences, and when chided, declared it was for our benefit they had done so.
Attempts were made to supersede the name we had given the valley, by substituting some fancied improvements. At first, I supposed these to be simply changes rung on Yosemite, but soon observed the earnestness of the sponsors in advocating the new names, in their magazine and newspaper articles. They claimed to have acquired thecorrect namefrom their Indian guides, employed on their visits to the Yosemite.
In 1855 Mr. J. M. Hutchings, of San Francisco, visited the Yosemite, and published a description of it, and also published a lithograph of the Yosemite Fall. Through his energetic efforts, the valley was more fully advertised. He ambitiously gave it the name of Yo-Hamite, and tenaciously adhered to it for some time; though Yosemite had already crystalized.
The Rev. Doctor Scott, of San Francisco, in a newspaper article—disappointing to his admirers—descriptive of his travels and sojourn there, endeavored to dispossess both Mr. Hutchings and myself of our names, andnamedthe valley Yo-Amite: probably as apeaceoffering to us both.
I did not at first consider it good policy to respond to these articles. I had no desire to engage in a newspaper controversy with such influences against me; but after solicitations from Mr. Ayers, and other friends, I gave the facts upon which were based editorials in the “California Chronicle,” “Sacramento Union,” the Mariposa and other papers.
By invitation of Mr. Hutchings, I had a personal interview with him in San Francisco, relative to this matter, and at his request furnished some of the incidents connected with our expedition against the Indians, as hereinbefore narrated. These he published in his magazine, and afterwards in his “Scenes of Wonder and Curiosity in California.”
This statement of facts was signed by myself, and certified to by two members of the State legislature—James M. Roan and George H. Crenshaw—as follows: “We, the undersigned, having been members of the same company, and through most of the scenes depicted by Doctor Bunnell, have no hesitation in saying that the article above is correct.”
Mr. Hutchings says: “We cheerfully give place to the above communication, that the public may learn how and by whom this remarkable valley was first visited and named; and, although we have differed with the writer and others concerning the name given, as explained in several articles that have appeared at different times in the several newspapers of the day, in which Yo-Hamite was preferred; yet as Mr. Bunnell was among the first to visit the valley, we most willingly accord to him the right of giving it whatsoever name he pleases.”
Mr. Hutchings then goes on to explain how he obtained the name Yo-Hamite from his Indian guide Kos-sum; that its correctness was affirmed by John Hunt, previous to the publication of the lithograph of the great falls, etc., and during this explanation, says: “Up to this time we have never heard or known any other name than Yosemite;” and farther on in a manly way says: “Had we before known that Doctor Bunnell and his party were the first whites who ever entered the valley (although we have the honor of beingthe first in later years to visit it and call public attentionto it), we should long ago have submitted to the name Doctor Bunnell had given it, as the discoverer of the valley.”
After my interview with Mr. Hutchings—for I had never heard the word Yo-Hamite until it was published by him—I asked John Hunt, the Indian trader referred to, where he had got the word furnished to Mr. Hutchings. John, with some embarrassment, said, that “Yo-Hem-i-te was the way his Indians pronounced the name.” I asked what name? “Why, Yosemite,” said John. But, I replied, you know that the Indian name for the valley is Ah-wah-ne! and the name given by us was the name of Ten-ie-ya’s band? “Of course, (said John,) but my Indians now apply the word Yo-Hemite to the valley or the territory adjacent, though their name for a bear is Osoomity.” John Hunt’s squaw was called, and asked by him the meaning of the word, but confessed her ignorance. Mr. Cunningham was also consulted, but could give us no certain information; but surmised that the word had been derived from “Le-Hamite ‘The Arrowwood.’” Another said possibly from “Hem-nock,” the Kah-we-ah word for God. As to Yo-Amite, insisted on by Doctor Scott, I made no effort to find an interpretation of it.
Date of Discovery—First White Visitors—Captain Joe Walker’s Statement—Ten-ie-ya’s Cunning—Indian Tradition—A lying Guide—The Ancient Squaw—Destroying Indian Stores—Sweat-houses—The Mourner’s Toilet—Sentiment and Reality—Return to Head-quarters.
Date of Discovery—First White Visitors—Captain Joe Walker’s Statement—Ten-ie-ya’s Cunning—Indian Tradition—A lying Guide—The Ancient Squaw—Destroying Indian Stores—Sweat-houses—The Mourner’s Toilet—Sentiment and Reality—Return to Head-quarters.
The date of our discovery and entrance into the Yosemite was about the 21st of March, 1851. We were afterward assured by Ten-ie-ya and others of his band, that this was the first visit ever made to this valley by white men. Ten-ie-ya said that a small party of white men once crossed the mountains on the North side, but were so guided as not to see it; Appleton’s and the People’s Encyclopedias to the contrary notwithstanding.10
It was to prevent the recurrence of such an event, that Ten-ie-ya had consented to go to the commissioner’s camp and make peace, intending to return to his mountain home as soon as the excitement from the recent outbreak subsided. The entrance to the Valley had ever been carefully guarded by the old chief, and the people of his band. As a part of its traditionary history, it was stated: “That when Ten-ie-ya left the tribe of his mother and went to live in Ah-wah-ne, he was accompanied by a very old Ah-wah-ne-chee,who had been the great ‘medicine man’ of his tribe.”
It was through the influence of this old friend of his father that Ten-ie-ya was induced to leave the Mono tribe, and with a few of the descendants from the Ah-wah-nee-chees, who had been living with the Monos and Pai-Utes, to establish himself in the valley of his ancestors as their chief. He was joined by the descendants from the Ah-wah-ne-chees, and by others who had fled from their own tribes to avoid summary Indian justice. The old “medicine man” was the counselor of the young chief. Not long before the death of this patriarch, as if endowed with prophetic wisdom, he assured Ten-ie-ya that while he retained possession of Ah-wah-ne his band would increase in numbers and become powerful. That if he befriended those who sought his protection, no other tribe would come to the valley to make war upon him, or attempt to drive him from it, and if he obeyed his counsels he would put a spell upon it that would hold it sacred for him and his people alone; none other would ever dare to make it their home. He then cautioned the young chief against the horsemen of the lowlands (the Spanish residents), and declared that, should they enter Ah-wah-ne, his tribe would soon be scattered and destroyed, or his people be taken captive, and he himself be the last chief in Ah-wah-ne.
For this reason, Ten-ie-ya declared, had he so rigidly guarded his valley home, and all who sought his protection. No one ventured to enter it, except by his permission; all feared the “witches” there, and his displeasure. He had “made war upon the white gold diggers to drive them from the mountains, and prevent their entrance into Ah-wah-ne.”
The Yo-sem-i-tes had been the most warlike of the mountain tribes in this part of California; and the Ah-wah-ne-cheeand Mono members of it, were of finer build and lighter color than those commonly called “California Digger Indians.” Even the “Diggers” of the band, from association and the better food and air afforded in the mountains, had become superior to their inheritance, and as a tribe, the Yosemites were feared by other Indians.
The superstitious fear of annihilation had, however, so depressed the warlike ardor of Ten-ie-ya, who had now become an old man, that he had decided to make efforts to conciliate the Americans, rather than further resist their occupancy of the mountains; as thereby, he hoped to save his valley from intrusion. In spite of Ten-ie-ya’s cunning, the prophecies of the “old medicine” man have been mostly fulfilled. White horsemen have entered Ah-wah-ne; the tribe has been scattered and destroyed. Ten-ie-ya was the last chief of his people. He was killed by the chief of the Monos, not because of the prophecy; nor yet because of our entrance into his territory, but in retribution for a crime against the Mono’s hospitality. But I must not, Indian like, tell the latter part of my story first.
After an early breakfast on the morning following our entrance into the Yosemite, we equipped ourselves for duty; and as the word was passed to “fall in,” we mounted and filed down the trail to the lower ford, ready to commence our explorations.
The water in the Merced had fallen some during the night, but the stream was still in appearance a raging torrent. As we were about to cross, our guide with earnest gesticulations asserted that the water was too deep to cross, that if we attempted it, we would be swept down into the cañon. That later, we could cross without difficulty. These assertions angered the Major, and he told the guide that he lied; for he knew that later in the day the snow would melt.Turning to Captain Boling he said: “I am now positive that the Indians are in the vicinity, and for that reason the guide would deceive us.” Telling the young Indian to remain near his person, he gave the order to cross at once.
The ford was found to be rocky; but we passed over it without serious difficulty, although several repeated their morning ablutions while stumbling over the boulders.
The open ground on the north side was found free from snow. The trail led toward “El Capitan,” which had from the first, been the particular object of my admiration.
At this time no distinctive names were known by which to designate the cliffs, waterfalls, or any of the especial objects of interest, and the imaginations of some ran wild in search ofappropriateones. None had any but a limited idea of the height of this cliff, and but few appeared conscious of the vastness of the granite wall before us; although an occasional ejaculation betrayed the feelings which the imperfect comprehension of the grand and wonderful excited. A few of us remarked upon the great length of time required to pass it, and by so doing, probably arrived at more or less correct conclusions regarding its size.
Soon after we crossed the ford, smoke was seen to issue from a cluster of manzanita shrubs that commanded a view of the trail. On examination, the smoking brands indicated that it had been a picket fire, and we now felt assured that our presence was known and our movements watched by the vigilant Indians we were hoping to find. Moving rapidly on, we discovered near the base of El Capitan, quite a large collection of Indian huts, situated near Pigeon creek. On making a hasty examination of the village and vicinity, no Indians could be found, but from the generally undisturbed condition of things usually found in an Indian camp, it was evident that the occupants had but recently left; appearances indicated that some of the wigwams or huts had beenoccupied during the night. Not far from the camp, upon posts, rocks, and in trees, was a largecachéof acorns and other provisions.
HOUSEWORTH & CO. PHOTO.HALF DOME.(4,737 feet in height.)
HOUSEWORTH & CO. PHOTO.
HALF DOME.
(4,737 feet in height.)
As the trail showed that it had been used by Indians going up, but a short halt was made. As we moved on, a smoke was again seen in the distance, and some of the more eager ones dashed ahead of the column, but as we reached the ford to which we were led by the main trail leading tothe right, our dashing cavaliers rejoined us and again took their places. These men reported that “fallen rocks” had prevented their passage up on the north side, and that our only course was to cross at the ford and follow the trail, as the low lands appeared too wet for rapid riding. Recrossing the Merced to the south-side, we found trails leading both up and down the river. A detachment was sent down to reconnoitre the open land below, while the main column pursued its course. The smoke we had seen was soon discovered to be rising from another encampment nearly south of the “Royal Arches;” and at the forks of the Ten-ie-ya branch of the Merced, near the south-west base of the “Half Dome,” still another group of huts was brought to view.
NORTH DOME AND ROYAL ARCHES.(3,568 feet in height.)
NORTH DOME AND ROYAL ARCHES.
(3,568 feet in height.)
These discoveries necessitated the recrossing of the river, which had now again become quite swollen; but by this time our horses and ourselves had become used to the icy waters, and when at times our animals lost their footing at the fords, they were not at all alarmed, but vigorously swam to the shore.
Abundant evidences were again found to indicate that the huts here had but just been deserted; that they had been occupied that morning. Although a rigid search was made, no Indians were found. Scouting parties in charge of Lieutenants Gilbert and Chandler, were sent out to examine each branch of the valley, but this was soon found to be an impossible task to accomplish in one day. While exploring among the rocks that had fallen from the “Royal Arches” at the southwesterly base of the North Dome, my attention was attracted to a huge rock stilted upon some smaller ones. Cautiously glancing underneath, I was for a moment startled by a living object. Involuntarily my rifle was brought to bear on it, when I discovered the object to be a female; an extremely old squaw, but with a countenance that could only be likened to a vivified Egyptian mummy. This creature exhibited no expression of alarm, and was apparently indifferent to hope or fear, love or hate. I hailed one of my comrades on his way to camp, to report to Major Savage that I had discovered a peculiar living ethnological curiosity, and to bring something for it to eat. She was seated on the ground, hovering over the remnants of an almost exhausted fire. I replenished her supply of fuel, and waited for the Major. She neither spoke or exhibited any curiosity as to my presence.
CATHEDRAL ROCKS(2,660 feet in height.)
CATHEDRAL ROCKS
(2,660 feet in height.)
Major Savage soon came, but could elicit nothing of importance from her. When asked where her companions were, she understood the dialect used, for she very curtly replied “You can hunt for them if you want to see them”! When asked why she was left alone, she replied “I am too old to climb the rocks”! The Major—forgetting the gallantry due her sex—inquired “How old are you?” With an ineffably scornful grunt, and a coquettish leer at the Major, she maintained an indignant silence. This attempt at a smile, left the Major in doubt as to her age. Subsequently,when Ten-ie-ya was interrogated as to the age of this old squaw, he replied that “No one knows her age. That when he was a boy, it was a favoritetraditionof theoldmembers of his band, that when she was a child, the peaks of the Sierras were but little hills.” This free interpretation was given by the Major, while seated around the camp fire at night. If notreliable, it was excessively amusing to the “Boys,” and added to the Major’s popularity. On a subsequent visit to the Valley, an attempt was made to send the old creature to the commissioner’s camp; she was placed on a mule and started. Asshe could not bear the fatigue, she was left with another squaw. We learned that she soon after departed “tothe happy land in the West.”
The detachment sent down the trail reported the discovery of a small rancheria, a short distance above the “Cathedral Rocks,” but the huts were unoccupied. They also reported the continuance of the trail down the left bank. The other detachments found huts in groups, but no Indians. At all of these localities the stores of food were abundant.
Theircachéswere principally of acorns, although many contained bay (California laurel), Piñon pine (Digger pine), and chinquepin nuts, grass seeds, wild rye or oats (scorched), dried worms, scorched grasshoppers, and what proved to be the dried larvæ of insects, which I was afterwards told were gathered from the waters of the lakes in and east of the Sierra Nevada. It was by this time quite clear that a large number of Ten-ie-ya’s band was hidden in the cliffs or among the rocky gorges or cañons, not accessible to us from the knowledge we then had of their trails and passes. We had not the time, nor had we supplied ourselves sufficiently to hunt them out. It was therefore decided that the best policy was to destroy their huts and stores, with a view of starving them out, and of thus compelling then to come in and join with Ten-ie-ya and the people with him on the reservation. At this conclusion the destruction of their property was ordered, and at once commenced. While this work was in progress, I indulged my curiosity in examining the lodges in which had been left their home property, domestic, useful and ornamental. As compared with eastern tribes, their supplies of furniture of all kinds, excepting baskets, were meagre enough.
These baskets were quite numerous, and were of various patterns and for different uses. The large ones were made either of bark, roots of the Tamarach or Cedar, Willow orTule. Those made for gathering and transporting food supplies, were of large size and round form, with a sharp apex, into which, when inverted and placed upon the back, everything centres. This form of basket enables the carriers to keep their balance while passing over seemingly impassable rocks, and along the verge of dangerous precipices. Other baskets found served as water buckets. Others again of various sizes were used as cups and soup bowls; and still another kind, made of a tough, wiry grass, closely woven and cemented, was used for kettles for boiling food. The boiling was effected by hot stones being continually plunged into the liquid mass, until the desired result was obtained.
The water baskets were also made of “wire-grass;” being porous, evaporation is facilitated, and like the porous earthen water-jars of Mexico, and other hot countries, the water put into them is kept cool by evaporation. There were also found at some of the encampments, robes or blankets made from rabbit and squirrel skins, and from skins of water-fowl. There were also ornaments and musical instruments of a rude character. The instruments were drums and flageolets. The ornaments were of bone, bears’ claws, birds’ bills and feathers. The thread used by these Indians, I found was spun or twisted from the inner bark of a species of the asclepias or milk-weed, by ingeniously suspending a stone to the fibre, and whirling it with great rapidity. Sinews are chiefly used for sewing skins, for covering their bows and feathering their arrows. Their fish spears were but a single tine of bone, with a cord so attached near the centre, that when the spear, loosely placed in a socket in the pole, was pulled out by the struggles of the fish, the tine and cord would hold it as securely as though held by a barbed hook.
There were many things found that only an Indian couldpossibly use, and which it would be useless for me to attempt to describe; such, for instance, as stag-horn hammers, deer prong punches (for making arrow-heads), obsidian, pumice-stone and salt brought from the eastern slope of the Sierras and from the desert lakes. In the hurry of their departure they had left everything. The numerous bones of animals scattered about the camps, indicated their love of horse-flesh as a diet.
Among these relics could be distinguished the bones of horses and mules, as well as other animals, eaten by these savages. Deers and bears were frequently driven into the valley during their seasons of migration, and were killed by expert hunters perched upon rocks and in trees that commanded their runways or trails; but their chief dependence for meat was upon horseflesh.
Among the relics of stolen property were many things recognized by our “boys,” while applying the torch and giving all to the flames. A comrade discovered a bridle and part of a riata or rope which was stolen from him with a mulewhile waiting for the commissioners to inquire into the cause of the war with the Indians! No animals of any kind were kept by the Yosemites for any length of time except dogs, and they are quite often sacrificed to gratify their pride and appetite, in a dog feast. Their highest estimate of animals is only as an article of food. Those stolen from the settlers were not kept for their usefulness, except as additional camp supplies. The acorns found were alone estimated at from four to six hundred bushels.
During our explorations we were on every side astonished at the colossal representations of cliffs, rocky cañons and water-falls which constantly challenged our attention and admiration.
Occasionally some fragment of a garment was found, orother sign of Indians, but no trail could be discovered byoureyes. Tired and almost exhausted in the fruitless search for Indians, the footmen returned to the place at which they had left their horses in the cañons, and in very thankfulness caressed them with delight.
In subsequent visits, this region was thoroughly explored and names given to prominent objects and localities.
While searching for hidden stores, I took the opportunity to examine some of the numerous sweat-houses noticed on the bank of the Merced, below a large camp near the mouth of the Ten-ie-ya branch. It may not be out of place to here give a few words in description of these conveniences of a permanent Indian encampment, and the uses for which they are considered a necessity.
The remains of these structures are sometimes mistaken for Tumuli. They were constructed of poles, bark, grass and mud. The frame-work of poles is first covered with bark, reeds or grass, and then the mud—as tenacious as the soil will admit of—is spread thickly over it. The structure is in the form of a dome, resembling a huge round mound. After being dried by a slight fire, kindled inside, the mud is covered with earth of a sufficient depth to shed the rain from without, and prevent the escape of heat from within. A small opening for ingress and egress is left; this comprises the extent of the house when complete, and ready for use. These sweat-baths are used as a luxury, as a curative for disease, and as a convenience for cleansing the skin, when necessity demands it, although the Indian race is not noted for cleanliness.
As a luxury, no Russian or Turkish bath is more enjoyed by civilized people, than are these baths by the Mountain Indians. I have seen a half dozen or more enter one of these rudely constructed sweat-houses, through the small aperture left for the purpose. Hot stones are taken in, theaperture is closed until suffocation would seem impending, when they would crawl out reeking with perspiration, and with a shout, spring like acrobats into the cold waters of the stream. As a remedial agent for disease, the same course is pursued, though varied at times by the burning and inhalation of resinous boughs and herbs.
In the process for cleansing the skin from impurities, hot air alone is generally used. If an Indian had passed the usual period for mourning for a relative, and the adhesive pitch too tenaciously clung to his no longer sorrowful countenance, he would enter, and re-enter the heated house, until the cleansing had become complete.
The mourning pitch is composed of the charred bones and ashes of their dead relative or friend. These remains of the funeral pyre, with the charcoal, are pulverized and mixed with the resin of the pine. This hideous mixture is usually retained upon the face of the mourner until it wears off. If it has been well compounded, it may last nearly a year; although the young—either from a super-abundance of vitality, excessive reparative powers of the skin, or from powers of will—seldom mourn so long. When the bare surface exceeds that covered by the pitch, it is not a scandalous disrespect in the young to remove it entirely; but a mother will seldom remove pitch or garment until both are nearly worn out.
In their camps were found articles from the miners’ camps, and from the unguarded “ranchman.” There was no lack of evidence that the Indians who had deserted their villages or wigwams, were truly entitled to thesoubriquetof “the Grizzlies,” “the lawless.”
Although we repeatedly discovered fresh trails leading from the different camps, all traces were soon lost among the rocks at the base of the cliffs. The debris or talus not only afforded places for temporary concealment, but providedfacilities for escape without betraying the direction. If by chance a trail was followed for a while, it would at last be traced to some apparently inaccessible ledge, or to the foot of some slippery depression in the walls, up which we did not venture to climb. While scouting up the Ten-ie-ya cañon, above Mirror Lake, I struck the fresh trail of quite a large number of Indians. Leaving our horses, a few of us followed up the tracks until they were lost in the ascent up the cliff. By careful search they were again found and followed until finally they hopelessly disappeared.
Tiring of our unsuccessful search, the hunt was abandoned, although we were convinced that the Indians had in some way passed up the cliff.
During this time, and while descending to the valley, I partly realized the great height of the cliffs and high fall. I had observed the height we were compelled to climb before the Talus had been overcome, though from below this appeared insignificant, and after reaching the summit of our ascent, the cliffs still towered above us. It was by instituting these comparisons while ascending and descending, that I was able to form a better judgment of altitude; for while entering the valley,—although, as before stated, I had observed the towering height of El Capitan,—my mind had been so preoccupied with the marvelous, that comparison had scarcely performed its proper function.
The level of the valley proper now appeared quite distant as we looked down upon it, and objects much less than full size. As night was fast approaching, and a storm threatened, we returned down the trail and took our course for the rendezvous selected by Major Savage, in a grove of oaks near the mouth of “Indian Cañon.”
While on our way down, looking across to and up the south or Glacier Cañon, I noticed its beautiful fall, and planned anexcursionfor the morrow. I almost forgot myfatigue, in admiration of the solemn grandeur within my view; the lofty walls, the towering domes and numerous water-falls; their misty spray blending with the clouds settling down from the higher mountains.