Project Gutenberg's Through Our Unknown Southwest, by Agnes C. Laut

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.net


Title: Through Our Unknown Southwest

Author: Agnes C. Laut

Release Date: March 15, 2010 [EBook #31646]

Language: English

Character set encoding: ISO-8859-1

*** START OF THIS PROJECT GUTENBERG EBOOK THROUGH OUR UNKNOWN SOUTHWEST ***




Produced by Barbara Tozier, Bill Tozier, Josephine Paolucci
and the Online Distributed Proofreading Team at
http://www.pgdp.net.






[Illustration: Montezuma's Castle, the ruined cliff dwelling on Beaver
Creek between the Coconino and Prescott National Forests, Arizona]




THROUGH OUR UNKNOWN SOUTHWEST

THE WONDERLAND OF THE UNITED STATES--LITTLE
KNOWN AND UNAPPRECIATED--THE
HOME OF THE CLIFF DWELLER AND THE
HOPI, THE FOREST RANGER AND THE NAVAJO,--THE
LURE OF THE PAINTED DESERT

BY

AGNES C. LAUT

Author of _The Conquest of the Great Northwest_, _Lords of the North_
and _Freebooters of the Wilderness_

NEW YORK
McBRIDE, NAST & COMPANY
1913

COPYRIGHT, 1913, BY
MCBRIDE, NAST & CO.

_Second Printing
October, 1913_

_Published May, 1913_




CONTENTS


                                                PAGE
INTRODUCTION                                       i

I THE NATIONAL FORESTS                             1

II NATIONAL FORESTS OF THE SOUTHWEST              22

III THROUGH THE PECOS FORESTS                     44

IV THE CITY OF THE DEAD                           60

V THE ENCHANTED MESA OF ACOMA                     78

VI ACROSS THE PAINTED DESERT                     100

VII ACROSS THE PAINTED DESERT (_continued_)      116

VIII GRAND CAŅON AND THE PETRIFIED FORESTS       137

IX THE GOVERNOR'S PALACE OF SANTA FE             153

X THE GOVERNOR'S PALACE (_continued_)            169

XI TAOS, THE PROMISED LAND                       183

XII TAOS, THE MOST ANCIENT CITY IN AMERICA       196

XIII SAN ANTONIO, THE CAIRO OF AMERICA           214

XIV CASA GRANDE AND THE GILA                     226

XV SAN XAVIER DEL BAC MISSION                    251




THE ILLUSTRATIONS


Cliff dwelling ruins, known as Montezuma Castle,      _Frontispiece_

                                                         FACING PAGE

South House of Frijoles Caņon                                     ii

Indian woman making pottery                                      xii

Indian girl of Isleta, N. M.                                      xx

One way of entering the desert                                     4

In the Coconino Forest of Arizona                                 14

Forest ranger fighting a ground fire with his blanket             22

Pueblo boys at play                                               34

Chili peppers drying outside pueblo dwelling                      46

Los Pueblos, Taos, N. M.                                          56

Entrance to a cliff dwelling                                      64

Ruins of Frijoles Caņon                                           74

A Hopi wooing                                                     80

A Hopi weaver                                                     86

A shy little Hopi maid                                            92

At the water hole on the outskirts of Laguna                      96

A handsome Navajo boy                                            106

The Pueblo of Walpi                                              122

The Grand Caņon                                                  140

The Governor's Palace at Santa Fe                                154

A pool in the Painted Desert                                     160

Street in Santa Fe                                               166

Ancient adobe gateway                                            172

San Ildefonso                                                    180

Taos                                                             188

Over the roofs of Taos                                           198

A metal worker of Taos                                           208

A mud house of the Southwest                                     220

The enchanted Mesa of Acoma                                      230

Navajo crossing mesa                                             246

At the Mission of San Xavier                                     254

A Moki City on a mesa                                            262




THROUGH OUR UNKNOWN SOUTHWEST




INTRODUCTION


I am sitting in the doorway of a house of the Stone Age--neolithic,
paleolithic, troglodytic man--with a roofless city of the dead lying in
the valley below and the eagles circling with lonely cries along the
yawning caverns of the cliff face above.

My feet rest on the topmost step of a stone stairway worn hip-deep in
the rocks of eternity by the moccasined tread of foot-prints that run
back, not to A. D. or B. C., but to those post-glacial æons when the
advances and recessions of an ice invasion from the Poles left seas
where now are deserts; when giant sequoia forests were swept under the
sands by the flood waters, and the mammoth and the dinosaur and the
brontosaur wallowed where now nestle farm hamlets.

Such a tiny doorway it is that Stone Man must have been obliged to
welcome a friend by hauling him shoulders foremost through the entrance,
or able to speed the parting foe down the steep stairway with a rock on
his head. Inside, behind me, is a little dome-roofed room, with
calcimined walls, and squared stone meal bins, and a little, high
fireplace, and stone pillows, and a homemade flour mill in the form of a
flat _metate_ stone with a round grinding stone on top. From the shape
and from the remnants of pottery shards lying about, I suspect one of
these hewn alcoves in the inner wall was the place for the family water
jar.

On each side the room are tiny doorways leading by stone steps to
apartments below and to rooms above; so that you may begin with a valley
floor room which you enter by ladder and go halfway to the top of a
500-foot cliff by a series of interior ladders and stone stairs. Flush
with the floor at the sides of these doors are the most curious little
round "cat holes" through the walls--"cat holes" for a people who are
not supposed to have had any cats; yet the little round holes run from
room to room through all the walls.

On some of the house fronts are painted emblems of the sun. Inside,
round the wall of the other houses, runs a drawing of the plumed
serpent--"Awanya," guardian of the waters--whose presence always
presaged good cheer of water in a desert land growing drier and drier as
the Glacial Age receded, and whose serpent emblem in the sky you could
see across the heavens of a starry night in the Milky Way. Lying about
in other cave houses are stone "bells" to call to meals or prayers, and
cobs of corn, and prayer plumes--owl or turkey feathers. Don't smile and
be superior! It isn't a hundred years ago since the common Christian
idea of angels was feathers and wings; and these Stone People
lived--well, when _did_ they live? Not later than 400 A. D., for that
was when the period of desiccation, or drought from the recession of the
glacial waters, began.

[Illustration: Ruins of South House, one of the great communal dwellings
of Frijoles Caņon, after excavation]

"The existence of man in the Glacial Period is established," says
Winchell, the great western geologist, "that implies man during the
period when flourished the large mammals now extinct. In short, there is
as much evidence pointing to America as to Asia as the primal birthplace
of man." Now the ice invasion began hundreds of thousands of years ago;
and the last great recession is set at about 10,000 years; and the
implements of Stone Age man are found contemporaneous with the glacial
silt.

       *       *       *       *       *

There is not another section in the whole world where you can wander for
days amid the houses and dead cities of the Stone Age; _where you can
literally shake hands with the Stone Age_.

Shake hands? Isn't that putting it a little strong? It doesn't sound
like the dry-as-dust dead collections of museums. It may be putting it
strong; but it is also meticulously and simply--true. A few doors away
from the cave-house where I sit, lies a little body--no, not a mummy! We
are not in Egypt. We are in America; but we often have to go to Egypt to
find out the wonders of America. Lies a little body, that of a girl of
about eighteen or twenty, swathed in otter and beaver skins with leg
bindings of woven yucca fiber something like modern burlap. Woven cloth
from 20,000 to 10,000 B. C.? Yes! That is pretty strong, isn't it? 'Tis
when you come to consider it; our European ancestors at that date were
skipping through Hyrcanian Forests clothed mostly in the costume Nature
gave them; Herbert Spencer would have you believe, skipping round with
simian gibbering monkey jaws and claws, clothed mostly in apes' hair.
Yet there lies the little lady in the cave to my left, the long black
hair shiny and lustrous yet, the skin dry as parchment still holding the
finger bones together, head and face that of a human, not an ape, all
well preserved owing to the gypsum dust and the high, dry climate in
which the corpse has lain.

In my collection, I have bits of cloth taken from a body which
archæologists date not later than 400 A. D. nor earlier than 8,000 B.
C., and bits of corn and pottery from water jars, placed with the dead
to sustain them on the long journey to the Other World. For the last
year, I have worn a pin of obsidian which you would swear was an
Egyptian scarab if I had not myself obtained it from the ossuaries of
the Cave Dwellers in the American Southwest.

Come out now to the cave door and look up and down the caņon again! To
right and to left for a height of 500 feet the face of the yellow _tufa_
precipice is literally pitted with the windows and doors of the Stone
Age City. In the bottom of the valley is a roofless dwelling of hundreds
of rooms--"the cormorant and the bittern possess it; the owl also and
the raven dwell in it; stones of emptiness; thorns in the palaces;
nettles and brambles in the fortresses; and the screech owl shall rest
there."

Listen! You can almost hear it--the fulfillment of Isaiah's old
prophecy--the lonely "hoo-hoo-hoo" of the turtle dove; and the lonelier
cry of the eagle circling, circling round the empty doors of the upper
cliffs! Then, the sharp, short bark-bark-bark of a fox off up the caņon
in the yellow pine forests towards the white snows of the Jemez
Mountains; and one night from my camp in this caņon, I heard the coyotes
howling from the empty caves.

Below are the roofless cities of the dead Stone Age, and the dancing
floors, and the irrigation canals used to this day, and the stream
leaping down from the Jemez snows, which must once have been a rushing
torrent where wallowed such monsters as are known to-day only in modern
men's dreams.

Far off to the right, where the worshipers must always have been in
sight of the snowy mountains and have risen to the rising of the desert
sun over cliffs of ocher and sands of orange and a sky of turquoise
blue, you can see the great Kiva or Ceremonial Temple of the Stone Age
people who dwelt in this caņon. It is a great concave hollowed out of
the white pumice rock almost at the cliff top above the tops of the
highest yellow pines. A darksome, cavernous thing it looks from this
distance, but a wonderful mid-air temple for worshipers when you climb
the four or five hundred ladder steps that lead to it up the face of a
white precipice sheer as a wall. What sights the priests must have
witnessed! I can understand their worshiping the rising sun as the first
rays came over the caņon walls in a shield of fire. Alcoves for meal,
for incense, for water urns, mark the inner walls of this chamber, too.
Where the ladder projects up through the floor, you can descend to the
hollowed underground chamber where the priests and the council met; a
darksome, eerie place with _sipapu_--the holes in the floor--for the
mystic Earth Spirit to come out for the guidance of his people. Don't
smile at that idea of an Earth Spirit! What do we tell a man, who has
driven his nerves too hard in town?--To go back to the Soil and let Dame
Nature pour her invigorating energies into him! That's what the Earth
Spirit, the Great Earth Magician, signified to these people.

       *       *       *       *       *

Curious how geology and archæology agree on the rise and evanishment of
these people. Geology says that as the ice invasion advanced, the
northern races were forced south and south till the Stone Age folk
living in the roofless City of the Dead on the floor of the valley were
forced to take refuge from them in the caves hollowed out of the cliff.
That was any time between 20,000 B.C. and 10,000 B.C. Archæology says as
the Utes and the Navajo and the Apache--Asthapascan stock--came ramping
from the North, the Stone Men were driven from the valleys to the
inaccessible cliffs and mesa table lands. "It was not until the nomadic
robbers forced the pueblos that the Southwestern people adopted the
crowded form of existence," says Archæology. Sounds like an explanation
of our modern skyscrapers and the real estate robbers of modern life,
doesn't it?

Then, as the Glacial Age had receded and drought began, the cave men
were forced to come down from their cliff dwellings and to disperse.
Here, too, is another story. There may have been a great cataclysm; for
thousands of tons of rock have fallen from the face of the caņon, and
the rooms remaining are plainly only back rooms. The Hopi and Moki and
Zuņi have traditions of the "Heavens raining fire;" and good cobs of
corn have been found embedded in what may be solid lava, or fused adobe.
Pajarito Plateau, the Spanish called this region--"place of the bird
people," who lived in the cliffs like swallows; but thousands of years
before the Spanish came, the Stone Age had passed and the cliff people
dispersed.

       *       *       *       *       *

What in the world am I talking about, and where? That's the curious part
of it. If it were in Egypt, or Petræ, or amid the sand-covered columns
of Phrygia, every tourist company in the world would be arranging
excursions to it; and there would be special chapters devoted to it in
the supplementary readers of the schools; and you wouldn't be--well,
just _au fait_, if you didn't know; but do you know this wonder-world is
in America, your own land? It is less than forty miles from the regular
line of continental travel; $6 a single rig out, $14 a double; $1 to $2
a day at the ranch house where you can board as you explore the amazing
ancient civilization of our own American Southwest. This particular ruin
is in the Frijoles Caņon; but there are hundreds, thousands, of such
ruins all through the Southwest in Colorado and Utah and Arizona and New
Mexico. By joining the Archæological Society of Santa Fe, you can go out
to these ruins even more inexpensively than I have indicated.

       *       *       *       *       *

A general passenger agent for one of the largest transcontinental lines
in the Northwest told me that for 1911, where 60,000 people bought
round-trip tickets to our own West and back--pleasure, not
business--over 120,000 people bought tickets for Europe and Egypt. I
don't know whether his figures covered only the Northwest of which he
was talking, or the whole continental traffic association; but the
amazing fact to me was the proportion he gave--_one_ to our own wonders,
to _two_ for abroad. I talked to another agent about the same thing. He
thought that the average tourist who took a trip to our own Pacific
Coast spent from $300 to $500, while the average tourist who went to
Europe spent from $1,000 to $2,000. Many European tourists went at $500;
but so many others spent from $3,000 to $5,000, that he thought the
average spendings of the tourist to Europe should be put at $1,000 to
$2,000. That puts your proportion at a still more disastrous
discrepancy--thirty million dollars _versus_ one hundred and twenty
million. _The Statist_ of London places the total spent by Americans in
Europe at nearer three hundred million dollars than one hundred and
twenty million.

Of the 3,700,000 people who went to the Seattle Exposition, it is a
pretty safe guess that not 100,000 Easterners out of the lot saw the
real West. What did they see? They saw the Exposition, which was like
any other exposition; and they saw Western cities, that are imitations
of Eastern cities; and they patronized Western hotel rotundas and dining
places, where you pay forty cents for Grand Junction and Hood River
fruit, which you can buy in the East for twenty-five; and they rode in
the rubberneck cars with the gramophone man who tells Western variations
of the same old Eastern lies; and they came back thoroughly convinced
that there was no more real West.

And so 120,000 Americans yearly go to Europe spending a good average of
$1,000 apiece. We scour the Alps for peaks that everybody has climbed,
though there are half a dozen Switzerlands from Glacier Park in the
north to Cloudcroft, New Mexico, with hundreds of peaks which no one has
climbed and which you can visit for not more than fifty dollars for a
four weeks' holiday. We tramp through Spain for the picturesque, quite
oblivious of the fact that the most picturesque bit of Spain, about
10,000 years older than Old Spain, is set right down in the heart of
America with turquoise mines from which the finest jewel in King
Alphonso's crown was taken. We rent a "shootin' box in Scotland" at a
trifling cost of from $1,200 to $12,000 a season, because game is "so
scarce out West, y' know." Yet I can direct you to game haunts out West
where you can shoot a grizzly a week at no cost at all but your own
courage; and bag a dozen wild turkeys before breakfast; and catch
mountain trout faster than you can string them and pose for a
photograph; and you won't need to lie about the ones that got away, nor
boast of what it cost you; for you can do it at two dollars a day from
start to finish. It would take you a good half-day to count up the
number of tourist and steamboat agencies that organize sightseeing
excursions to go and apostrophize the Sphinx, and bark your shins and
swear and sweat on the Pyramids. Yet it would be a safe wager that
outside official scientific circles, there is not a single organization
in America that knows we have a Sphinx of our own in the West that
antedates Egyptian archæology by 8,000 years, and stone lions older than
the columns of Phrygia, and kings' palaces of 700 and 1,000 rooms. Am I
yarning; or dreaming? Neither! Perfectly sober and sane and wide awake
and just in from spending two summers in those same rooms and shaking
hands with a corpse of the Stone Age.

A young Westerner, who had graduated from Harvard, set out on the
around-the-world tour that was to give him that world-weary feeling that
was to make him live happy ever afterwards. In Nagasaki, a little brown
Jappy-chappie of great learning, who was a prince or something or other
of that sort, which made it possible for Harvard to know him, asked in
choppy English about "the gweat, the vely gweat anti-kwatties in y'or
Souf Wes'." When young Harvard got it through his head that
"anti-kwatties" meant antiquities, he rolled a cigarette and went out
for a smoke; but it came back at him again in Egypt. They were standing
below the chin of an ancient lady commonly called the Sphinx, when an
English traveler turned to young America. "I say," he said; "Yankeedom
beats us all out on this old dame, doesn't it? You've a carved colossus
in your own West a few trifling billion years older than this, haven't
you?" Young America, with a weakness somewhere in his middle, "guessed
they had." Then looking over the old jewels taken from the ruins of
Pompeii, he was asked, "how America was progressing excavating her
ruins;" and he heard for the first time in his life that the finest
crown jewel in Europe came from a mine just across the line from his own
home State. The experience gave him something to think about.

The incident is typical of many of the 120,000 people who yearly trek to
Europe for holiday. _We have to go abroad to learn how to come home._ We
go to Europe and find how little we have seen of America. It is when you
are motoring in France that you first find out there is a great "Camino
Real" almost 1,000 miles long, much of it above cloud line, from Wyoming
to Texas. It's some European who has "a shootin' box" out in the Pecos,
who tells you about it. Of course, if you like spending $12,000 a year
for "a shootin' box" in Scotland, that is another matter. There are
various ways of having a good time; but when I go fishing I like to
catch trout and not be a sucker.

Spite of the legend, "Why go to Europe? See America first," we keep on
going to Europe to see America. Why? For a lot of reasons; and most of
them lies.

Some fool once said, and we keep on repeating it--that it costs more to
go West than it does to go to Europe. So it does, if "going West" means
staying at hotels that are weak imitations of the Waldorf and the Plaza,
where you never get a sniff of the real West, nor meet anyone but
traveling Easterners like yourself; but if you strike away from the
beaten trail, you can see the real West, and have your holiday, and go
drunk on the picturesque, and break your neck mountain climbing, and
catch more trout than you can lie about, and kill as much bear meat as
you have courage, at less expense than it will cost you to stay at home.
From Chicago to the backbone of the Rockies will cost you something over
$33 or $50 one way. You can't go halfway across the Atlantic for that,
unless you go steerage; and if you go West "colonist," you can go to the
backbone of the Rockies for a good deal less than thirty dollars. Now
comes the crucial point! If you land in a Western city and stay at a
good hotel, expenses are going to out-sprint Europe; and you will not
see any more of the West than if you had gone to Europe. Choose your
holiday stamping ground, Sundance Caņon, South Dakota; or the New
Glacier Park; or the Pecos, New Mexico; or the White Mountains, Arizona;
or the Indian Pueblo towns of the Southwest; or the White Rock Caņon of
the Rio Grande, where the most important of the wonderful prehistoric
remains exist; and you can stay at a ranch house where food and
cleanliness will be quite as good as at the Waldorf for from $1.50 to $2
a day.

[Illustration: In the bright Arizona sunshine before their little square
adobe houses Indian women are fashioning pottery into curious shapes]
You can usually find the name of the ranch house by inquiries from the
station agent where you get off. The ranch house may be of adobe and
look squatty; but remember that adobe squattiness is the best protection
against wind and heat; and inside, you will find hot and cold water,
bathroom, and meals equal to the best hotels in Chicago and New York. In
New York or Chicago, that amount would afford you mighty chancy fare and
only a back hall room. I know of hundreds of such ranch houses all along
the backbone of the Rockies.

Next comes the matter of horses and rigs. If you stay at one of the big
hotels, you will pay from $5 to $10 a day for a rig, and $20 for a
motor. Out at the ranch house, you can rent team, driver and double rig
at $4; or a pony at $20 for a month, or buy a burro outright for from $5
to $10. Even if the burro takes a prize for ugliness, remember he also
takes a prize for sure-footedness; and he doesn't take a prize for
bucking, which the broncho often does. Figure up now the cost of a
month's holiday; and I repeat--it will cost you less than staying at
home. But if this total is still too high, there are ways of reducing
the expense by half. Take your own tent; and $20 will not exceed "the
grub box" contents for a month. Or all through the Rockies are deserted
shacks, mining and lumber shanties, herders' cabins, horse camps. You
can quarter yourself in one of these for nothing; and the sole expense
will be "the grub box;" and my tin trunk for camp cooking has never cost
me more than $50 a month for four people. Or best and most novel
experience of all--along White Rock Caņon of the Rio Grande, in Mesa
Verde Park, Colorado, are thousands of plastered caves, the homes of the
cliff dwellers. You reach them by ladder. There is no danger of wolves,
or damp. Camp in one of them for nothing wherever the water in the brook
below happens to be good. Hundreds of archæologists, who come from
Egypt, Greece, Italy, England, to visit these remains, spend their
summer holiday this way. Why can't you? Or if you are not a good
adventurer into the Unknown alone, then join the summer school that goes
out to the caves from Santa Fe every summer.

Is it safe? That question to a Westerner is a joke. Safer, much safer,
than in any Eastern city! I have slept in ranch cabins of the White
Mountains, in caves of the cliff dwellers on the Rio Grande, in tents on
the Saskatchewan; and I never locked a door, because there wasn't any
lock; and I never attempted to bar the door, because there wasn't any
need. Can you say as much of New York, or Chicago, or Washington? The
question may be asked--Will this kind of a holiday not be hot in summer?
You remember, perhaps, crossing the backbone of the Rockies some
mid-summer, when nearly everything inside the pullman car melted into a
jelly. Yes, it will be hot if you follow the beaten trail; for a
railroad naturally follows the lowest grade. But if you go back to the
ranch houses of the Upper Mesas and of foothills and caņons, you will be
from 7,000 to 10,000 feet above sea level, and will need winter wraps
each night, and may have to break the ice for your washing water in the
morning--I did.

Another reason why so many Americans do not see their own country is
that while one species of fool has scared away holiday seekers by tales
of extortionate cost, another sort of fool wisely promulgates the lie--a
lie worn shiny from repetition--that "game is scarce in the West." "No
more big game"--and your romancer leans back with wise-acre air to let
that lie sink in, while he clears his throat to utter another--"trout
streams all fished out." In the days when we had to swallow logic
undigested in college, we had it impressed upon us that one single
specific fact was sufficient to refute the broadest generality that was
ever put in the form of a syllogism. Well, then,--for a few facts as to
that "no-game" lie!

In one hour you can catch in the streams of the Pecos, or the Jemez, or
the White Mountains, or the Upper Sierras of California, or the New
Glacier Park of the North, more trout than you can put on a string. If
you want confirmation of that fact, write to the Texas Club that has its
hunting lodge opposite Grass Mountain, and they will send you the
picture of one hour's trout catch. By measurement, the string is longer
than the height of a water barrel; and these were fish that didn't get
away.

Last year, twenty-six bear were shot in the Sangre de Christo Caņon in
three months.

Two years ago, mountain lions became so thick in the Pecos that hunters
were hired to hunt them for bounty; and the first thing that happened to
one of the hunters, his horse was throttled and killed by a mountain
lion, though his little spaniel got revenge by treeing four lions a few
weeks later, and the hunter got three out of the four.

Near Glorieta, you can meet a rancher who last year earned $3,000 of
hunting bounty scrip, if he could have got it cashed.

In the White Mountains last year, two of the largest bucks ever known in
the Rockies were trailed by every hunter of note and trailed in vain.
Later, one was shot out of season by stalking behind a burro; but the
other still haunts the caņons defiant of repeater.

From the caves of the cliff-dwellers along the Rio Grande, you can
nightly hear the coyote and the fox bark as they barked those dim stone
ages when the people of these silent caves hunted here.

The week I reached Frijoles Caņon, a flock of wild turkeys strutted in
front of Judge Abbott's Ranch House not a gun length from the front
door.

The morning I was driving over the Pajarito Mesa home from the cliff
caves, we disturbed a herd of deer.

Does all this sound as if game was depleted? It is if you follow the
beaten trail, just as depleted as it would be if you tried to hunt wild
turkey down Broadway, New York; but it isn't if you know where to look
for it. Believe me--though it may sound a truism--you won't find big
game in hotel rotundas or pullman cars.

Or, if your quest is not hunting but studying game, what better ground
for observation than the Wichita in Oklahoma? Here a National Forest has
been constituted a perpetual breeding ground for native American game.
Over twenty buffalo taken from original stock in the New York Park are
there--back on their native heath; and there are two or three very
touching things about those old furry fellows taken back to their own
haunts. In New York's parks, they were gradually degenerating--getting
heavier, less active, ceasing to shed their fur annually. When they were
set loose in the Wichita Game Resort, they looked up, sniffed the air
from all four quarters, and rambled off to their ancestral pasture
grounds perfectly at home. When the Comanches heard that the buffalo had
come back to the Wichita, the whole tribe moved in a body and camped
outside the fourteen-foot fence. There they stayed for the better part
of a week, the buffalo and the Comanches, silently viewing each other.
It would have been worth Mr. Nature Faker's while to have known their
mutual thoughts.

There is another lie about not holidaying West, which is not only
persistent but cruel. When the worker is a health as well as rest
seeker, he is told that the West does not want him, especially if he is
what is locally called "a lung-er;" and there is just enough truth in
that lie to make it persistent. It is true the consumptive is not wanted
on the beaten trail, in the big general hotel, in the train where other
people want draughts of air, but he can't stand them. On the beaten
trail, he is a danger both to himself and to others--especially if he
hasn't money and may fall a burden on the community; but that is only a
half truth which is usually a lie. Let the other half be known! All
through the West along the backbone of the Rockies, from Montana to
Texas, especially in New Mexico and Arizona, are the tent
cities--communities of health seekers living in half-boarded tents, or
mosquito-wired cabins that can be steam-heated at night. There are
literally thousands of such tent dwellers all through the Rocky Mountain
States; and the cost is as you make it. If you go to a sanitarium tent
city, you will have to pay all the way from $15 to $25 a week for house,
board, nurse, medicine and doctor's attendance; but if you buy your own
portable house and do your own catering, the cost will be just what you
make it. A house will cost $50 to $100; a tent, $10 to $20.

Still another baneful lie that keeps the American from seeing America
first is that our New World West lacks "human interest;" lacks "the
picturesqueness of the shepherds in Spain and Switzerland," for
instance; lacks "the historic marvels" of church and monument and
relic.

If there be any degree in lies, this is the pastmaster of them all. Will
you tell me why "the human interest" of a legend about Dick Turpin's
head festering on Newgate, England, is any greater to Americans than the
truth about Black Jack of Texas, whose head flew off into the crowd,
when the support was removed from his feet and he was hanged down in New
Mexico? Dick Turpin was a highwayman. Black Jack was a lone-hand train
robber. Will you tell me why the outlaws of the borderland between
England and Scotland are more interesting to Americans than the bands of
outlaws who used to frequent Horse-Thief Caņon up the Pecos, or took
possession of the cliff-dwellers' caves on the Rio Grande after the
Civil War? Why are Copt shepherds in Egypt more picturesque than
descendants of the Aztecs herding countless moving masses of sheep on
our own sky-line, lilac-misty, Upper Mesas? What is the difference in
quality value between a donkey in Spain trotting to market and a burro
in New Mexico standing on the plaza before a palace where have ruled
eighty different governors, three different nations? Why are skeletons
and relics taken from Pompeii more interesting than the dust-crumbled
bodies lying in the caves of our own cliffs wrapped in cloth woven long
before Europe knew the art of weaving? Why is the Sphinx more wonderful
to us than the Great Stone Face carved on the rock of a cliff near
Cochiti, New Mexico, carved before the Pharaohs reigned; or the stone
lions of an Assyrian ruin more marvelous than the two great stone lions
carved at Cochiti? When you find a church in England dating before
William the Conqueror, you may smack your lips with the zest of the
antiquarian; but you'll find in New Mexico not far from Santa Fe ruins
of a church--at the Gates of the Waters, Guardian of the Waters--that
was a pagan ruin a thousand years old when the Spaniards came to
America.

You may hunt up plaster cast reproduction of reptilian monsters in the
Kensington Museum, London; but you will find the real skeleton of the
gentleman himself, with pictures of the three-toed horse on the rocks,
and legends of a Plumed Serpent not unlike the wary fellow who
interviewed Eve--all right here in your own American Southwest, with the
difference in favor of the American legend; for the Satanic wriggler,
who walked into the Garden on his tail, went to deceive; whereas the
Plumed Serpent of New Mexican legend came to guard the pools and the
springs.

To be sure, there are 400,000 miles of motor roads in Europe; but isn't
it worth while to climb a few mountains in America by motor? That is
what you can do following the "Camino Real" from Texas to Wyoming, or
crossing the mountains of New Mexico by the great Scenic Highway built
for motors to the very snow tops.

[Illustration: An Indian girl of Isleta, New Mexico, carrying a water
jar.]

And if you take to studying native Indian life, at Laguna, at Acoma, at
Taos, you will find yourself in such a maze of the picturesque and the
legendary as you cannot find anywhere else in the wide world but
America. This is a story by itself--a beautiful one, also in spots a
funny one. For instance, one summer a woman of international fame from
Oxford, England, took quarters in one of the pueblos at Santa Clara or
thereabout to study Indian arts and crafts. One night in her adobe
quarters, her orderly British soul was aroused by such a dire din of
shouting, fighting, screams, as she thought could come only from some
inferno of crime. She sprang out of bed and dashed across the _placito_
in her nightdress to her guardian protector in the person of an old
Indian. He ran through the dark to see what the matter was, while she
stood in hiding of the wall shadows curdling in horror of "bluggy
deeds."

"Pah," said the old fellow coming back, "dat not'ing! Young man, he git
marry an' dey--how you call?--chiv-ar-ee-heem."

"Then, what are you laughing at?" demanded the irate British dame; for
she could not help seeing that the old fellow was literally doubling in
suffocated laughter. "How dare you laugh?"

       *       *       *       *       *

"I laugh, Mees," he sputtered out, "'cos you scare me so bad when you
call, I jomp in my coat mistake for my pants. Dat's all."

       *       *       *       *       *

It would pay to cultivate a little home sentiment, wouldn't it? It would
pay to let a little daylight in on the abysmal blank regarding the
wonder-land of our own world--wouldn't it?

I don't know whether the affectation recognized as "the foreign pose"
comes foremost or hindermost as a cause of this neglect of the wonders
of our own land. When you go to our own Western Wonder Land, you can't
say you have been abroad with a great long capital A; and it is
wonderful what a paying thing that pose is in a harvest of "fooleries."
There is a well-known case of an American author, who tried his hand on
delineating American life and was severely let alone because he was
too--not abroad, but broad. He dropped his own name, assumed the pose of
a grand dame familiar with the inner penetralia and sacred secrets of
the exclusive circle of the American Colony in Paris. His books have
"gone off" like hot cross buns. Before, they were broad. Now they are
abroad; and, like the tourist tickets, they are selling two to one.

The stock excuse among foreign poseurs for the two to one preference of
Europe to America is that "America lacks the picturesque, the human, the
historic." A straightforward falsehood you can always answer; but an
implied falsehood masking behind knowledge, which is a vacuum, and
superiority, which is pretense--is another matter. Let us take the dire
and damning deficiencies of America!

"America lacks the picturesque." Did the ancient dwelling of the Stone
Age sound to you as if it lacked the picturesque? I could direct you to
fifty such picturesque spots in the Southwest alone.

There is the Enchanted Mesa, with its sister mesa of Acoma--islands of
rock, sheer precipice of yellow _tufa_ for hundreds of feet--amid the
Desert sand, light shimmering like a stage curtain, herds exaggerated
in huge, grotesque mirage against the lavender light, and Indian riders,
brightly clad and picturesque as Arabs, scouring across the plain; all
this reachable two hours' drive from a main railroad. Or there are the
three Mesas of the Painted Desert, cities on the flat mountain table
lands, ancient as the Aztecs, overlooking such a roll of mountain and
desert and forest as the Tempter could not show beneath the temple. Or,
there is the White House, an ancient ruin of Caņon de Chelly (Shay)
forty miles from Fort Defiance, where you could put a dozen White Houses
of Washington.

"But," your European protagonist declares, "I don't mean the ancient and
the primeval. I mean the modern peopled hamlet type." All right! What is
the matter with Santa Fe? Draw a circle from New Orleans up through
Santa Fe to Santa Barbara, California; and you'll find old missions
galore, countless old towns of which Santa Fe, with its twin-towered
Cathedral and old San Miguel Church, is a type. Santa Fe, itself, is a
bit of old Spain set down in mosaic in hustling, bustling America. There
is the Governor's Palace, where three different nations have held sway;
and there is the Plaza, where the burros trot to market under loads of
wood picturesque as any donkeys in Spain; and there is the old Exchange
Hotel, the end of the Santa Fe Trail, where Stephen B. Elkins came in
cowhide boots forty years ago to carve out a colossal fortune. At one
end of a main thoroughfare, you can see the site of the old Spanish
Gareta prison, in the walls of which bullets were found embedded in
human hair. And if you want a little Versailles of retreat away from the
braying of the burros and of the humans, away from the dust of street
and of small talk--then of a May day when the orchard is in bloom and
the air alive with the song of the bees, go to the old French garden of
the late Bishop Lamy! Through the cobwebby spring foliage shines the
gleam of the snowy peaks; and the air is full of dreams precious as the
apple bloom.

What was the other charge? Oh, yes--"lacks the human," whatever that
means. Why are legends of border forays in Scotland more thrilling than
true tales of robber dens in Horse-Thief Caņon and the cliff houses of
Flagstaff and the Frijoles, where renegades of the Civil War used to
hide? Why are the multi-colored peasant workers of Brittany or Belgium
more interesting than the gayly dressed peons of New Mexico, or the
Navajo boys scouring up and down the sandy arroyos? Why is the story of
Jack Cade any more "human" than the tragedy of the three Vermont boys,
Stott, Scott and Wilson, hanged in the Tonto Basin for horses they did
not steal in order that their assassins might pocket $5,000 of money
which the young fellows had brought out from the East with them? Why are
not all these personages of good repute and ill repute as famous to
American folklore hunters as Robin Hood or any other legendary heroes of
the Old World?

Driven to the last redoubt, your protagonist for Europe against America
usually assumes the air of superiority supposed to be the peculiar
prerogative of the gods of Olympus, and declares: "Yes--but America
lacks the history and the art of the old associations in Europe."

"Lacks history?" Go back fifty years in our own West to the transition
period from fur trade to frontier, from Spanish don living in idle
baronial splendor to smart Yankeedom invading the old exclusive domain
in cowhide boots! Go back another fifty years! You are in the midst of
American feudalism--fur lords of the wilderness ruling domains the area
of a Europe, Spanish Conquistadores marching through the desert heat
clad _cap-ā-pie_ in burnished mail; Governor Prince's collection at
Santa Fe has one of those cuirasses dug up in New Mexico with the bullet
hole through the metal right above the heart. Another fifty years
back--and the century war for a continent with the Indians, the downing
of the old civilization of America before a sort of Christian barbarism,
the sword in one hand, the cross in the other, and behind the mounted
troops the big iron chest for the gold--iron chests that you can see to
this day among the Spanish families of the Southwest, rusted from burial
in time of war, but strong yet as in the centuries when guarded by
secret springs such iron treasure boxes hid all the gold and the silver
of some noble family in New Spain. When you go back beyond the days of
New Spain, you are amid a civilization as ancient as Egypt's--an era
that can be compared only to the myth age of the Norse Gods, when Loki,
Spirit of Evil, smiled with contempt at man's poor efforts to invade
the Realm of Death. It was the age when puny men of the Stone Era were
alternately chasing south before the glacial drift and returning north
as the waters receded, when huge leviathans wallowed amid sequoia
groves; and if man had domesticated creatures, they were three-toed
horses, and wolf dogs, and wild turkeys and quail. Curiously enough,
remnants of some sort of domesticated creatures are found in the cave
men's houses, centuries before the coming of horses and cattle and sheep
with the Spanish. The trouble is, up to the present when men like Curtis
and dear old Bandelier and Burbank, and the whole staff of the
Smithsonian and the School of Santa Fe have gone to work, we have not
taken the trouble in America to gather up the prehistoric legends and
ferret out their race meaning. We have fallen too completely in the last
century under the blight of evolution, which presupposes that these cave
races were a sort of simian-jawed, long-clawed, gibbering apes spending
half their time up trees throwing stones on the heads of the other apes
below, and the other half of their time either licking their chops in
gore or dragging wives back to caves by the hair of their heads. You
remember Kipling's poem on the neolithic man, and Jack London's fiction.
Now as a matter of fact--which is a bit disturbing to all these
accretions of pseudo-science--the remains of these cave people don't
show them to have been simian-jawed apes at all. They had woven clothing
when our ancestors were a bit liable to Anthony Comstock's activities
as to clothes. They had decorated pottery ware of which we have lost the
pigments, and a knowledge of irrigation which would be unique in apes,
and a technique in basketry that I never knew a monkey to possess. Some
day, when the evolutionary piffle has passed, we'll study out these
prehistoric legends and their racial meaning.

As to the "lack of art," pray wake up! The late Edwin Abbey declared
that the most hopeful school of art in America was the School of the
Southwest. Look up Lotave's mural drawings at Santa Fe, or Lungrun's
wonderful desert pictures, or Moran's or Gamble's, or Harmon's Spanish
scenes--then talk about "lack of _decadent_ art" if you will, but don't
talk about "lack of art." Why, in the ranch house of Lorenzo Hubbell,
the great Navajo trader, you'll find a $200,000 collection of purely
Southwestern pictures.

       *       *       *       *       *

How many of the two to one protagonists of Europe know, for instance,
that scenic motor highways already run to the very edge of the grandest
scenery in America? You can motor now from Texas to Wyoming, up above
10,000 feet much of it, above cloud line, above timber line, over the
leagueless sage-bush plains, in and out of the great yellow pine
forests, past Cloudcroft--the sky-top resort--up through the orchard
lands of the Rio Grande, across the very backbone of the Rockies over
the Santa Fe Ranges and on north up to the Garden of the Gods and all
the wonders of Colorado's National Park. With the exception of a very
bad break in the White Mountains of Arizona, you can motor West past the
southern edge of the Painted Desert, past Laguna and Acoma and the
Enchanted Mesa, past the Petrified Forests, where a deluge of sand and
flood has buried a sequoia forest and transmuted the beauty of the
tree's life into the beauty of the jewel, into bars and beams and spars
of agate and onyx the color of the rainbow. Then, before going on down
to California, you can swerve into Grand Caņon, where the gods of fire
and flood have jumbled and tumbled the peaks of Olympus dyed blood-red
into a swimming caņon of lavender and primrose light deep as the highest
peaks of the Rockies.

In California, you can either motor up along the coast past all the old
Spanish Missions, or go in behind the first ridge of mountains and motor
along the edge of the Big Trees and the Yosemite and Tahoe. You can't
take your car into these Parks; first, because you are not allowed;
second, because the risks of the road do not permit it even if you were
allowed.

       *       *       *       *       *

Is it safe? As I said before, that question is a joke. I can answer only
from a life-time knowledge of pretty nearly all parts of the West--and
that from a woman's point of view. Believe me the days of "shootin'
irons" and "faintin' females" are forever past, except in the
undergraduate's salad dreams. You are safer in the cave dwellings of the
Stone Age, in the Pajarito Plateau of the cliff "bird people," in the
Painted Desert, among the Indians of the Navajo Reserve than you are in
Broadway, New York, or Piccadilly, London. I would trust a young friend
of mine--boy or girl--quicker to the Western environment than the
Eastern. You can get into mischief in the West if you hunt for it; but
the mischief doesn't come out and hunt you. Also, danger spots are
self-evident on precipices of the Western wilds. They aren't
self-evident; danger spots are glazed and paved to the edges over which
youth goes to smash in the East.

       *       *       *       *       *

What about cost? Aye, there's the rub!

First, there's the steamboat ticket to Europe, about the same price as
or more than the average round trip ticket to the Coast and back;
but--please note, please note well--the agent who sells the steamboat
ticket gets from forty to 100 per cent. bigger commission on it than the
agent who sells the railroad tickets; so the man who is an agent for
Europe can afford to advertise from forty to 100 per cent. more than the
man who sells the purely American ticket.

Secondly, European hotel men are adepts at catering to the lure of the
American sightseer. (Of course they are: it's worth one hundred to two
hundred million dollars to them a year.) In the American West, everybody
is busy. Except for the real estate man, they don't care one iota
whether you come or stay.

Thirdly, when you go to Europe, a thousand hands are thrust out to point
you the way to the interesting places. Incidentally, also, a thousand
hands are thrust out to pick your pocket, or at least relieve it of any
superfluous weight. In our West, who cares a particle what you do; or
who will point you the way? The hotels are expensive and for the most
part located in the most expensive zone--the commercial center. It is
only when you get out of the expense zone away from commercial centers
and railway, that you can live at $1 or $2 a day, or if you have your
own tent at fifty cents a day; but it isn't to the real estate agent's
interests to have you go away from the commercial center or expense
zone. Who is there to tell you what or where to see off the line of heat
and tips? Outside the National Park wardens and National Forest Rangers,
there isn't anyone.

       *       *       *       *       *

How, then, are you to manage? Frankly, I never knew of either monkeys or
men accomplishing anything except in one way--just going out and doing
it. Choose what you want to see; and go there! The local railroad agent,
the local Forest Ranger, the local ranch house, will tell you the rest;
and naturally, when you go into the wilderness, don't leave all your
courtesy and circumspection and common-sense back in town. Equipped with
those three, you can "See America First," and see it cheaply.




CHAPTER I

THE NATIONAL FORESTS, A SUMMER PLAYGROUND FOR THE PEOPLE


If a health resort and national playground were discovered guaranteed to
kill care, to stab apathy into new life, to enlarge littleness and slay
listlessness and set the human spirit free from the nagging worries and
toil-wear that make you feel like a washed-out rag at the end of a
humdrum year--imagine the stampede of the lame and the halt in body and
spirit; the railroad excursions and reduced fares; the disputations of
the physicians and the rage of the thought-ologists at present coining
money rejuvenating neurotic humanity!

Yet such a national playground has been discovered; and it isn't in
Europe, where statisticians compute that Americans yearly spend from a
quarter to half a billion dollars; and it isn't the Coast-to-Coast trip
which the president of a transcontinental told me at least a hundred
thousand people a year traverse. A health resort guaranteed to banish
care, to stab apathy, to enlarge littleness, to slay listlessness, would
pretty nearly put the thought-ologists out of commission. Yet such a
summer resort exists at the very doors of every American capable of
scraping together a few hundred dollars--$200 at the least, $400 at the
most. It exists in that "twilight zone" of dispute and strong language
and peanut politics known as the National Forests.

In America, we have foolishly come to regard National Forests as solely
allied with conservation and politics. That is too narrow. National
Forests stand for much more. They stand for a national playground and
all that means for national health and sanity and joy in the exuberant
life of the clean out-of-doors. In Germany, the forests are not only a
source of great revenue in cash; they are a source of greater revenue in
health. They are a holiday playground. In America, the playground
exists, the most wonderful, the most beautiful playground in the whole
world--and the most accessible; but we haven't yet discovered it.

       *       *       *       *       *

Of the three or four million people who have attended the Pacific Coast
Expositions of the past ten years, it is a safe wage that half went, not
to see the Exposition (for people from a radius round Chicago and
Jamestown and Buffalo had already seen a great Exposition) but they went
to see the Exposition as an exponent of the Great West. How much of the
Great West did they really see? They saw the Alaska Exhibit. Well--the
Alaska Exhibit was afterwards shown in New York. They saw the special
buildings assigned to the special Western States. Well--the special
Western States had special buildings at the other expositions. What
else of the purely West they saw, I shall give in the words of three
travelers:

"Been a great trip" (Two Chicagoans talking in duet). "We've seen
everything and stopped off everywhere. We stopped at Denver and Salt
Lake and Los Angeles and San Francisco and Portland and Seattle!"

"What did you do at these places?"

"Took a taxi and saw the sights, drove through the parks and so on. Saw
all the residences and public buildings. Been a great trip. Tell you the
West is going ahead."

"It has been a detestable trip" (A New Yorker relieving surcharged
feelings). "It has been a skin game from start to finish, pullman,
baggage, hotels, everything. And how much of the West have we really
seen? Not a glimpse of it. We had all seen these Western cities before.
They are not the West. They are bits of the East taken up and set down
in the West. How is the Easterner to see the West? It isn't seeing it to
go flying through these prairie stations. Settlement and real life and
wild life are always back from the railroad. How are we to get out and
see that unless we can pay ten dollars a day for guides? I don't call it
_seeing_ the mountains to ride on a train through the easiest passes and
sleep through most of them. Tell us how we are to get out and see and
experience the real thing?"

"H'm, talk about seeing the West" (This time from a Texas banker). "Only
time we got away from the excursion party was when a land boomster took
us up the river to see an irrigation project. That wasn't seeing the
West. That was a buy-and-sell proposition same as we have at home. What
I want to know is how to get away from that. That boomster fellow was an
Easterner, anyway."

Which of these three really found the playground each was seeking? Not
the duet that went round the cities in a sightseeing car and judged the
West from hotel rotundas. Not the New Yorker, who saw the prairie towns
fly past the car windows. Not the Texans who were guided round a real
estate project by an Eastern land boomster. And each wanted to find the
real thing--had paid money to find a holiday playground, to forget care
and stab apathy and enlarge life. And each complained of the
extortionate charges on every side in the city life. And two out of
three went back a little disappointed that they had not seen the fabled
wonders of the West--the big trees, the peaks at close range, the famous
caņons, the mountain lakes, the natural bridges. When I tried to explain
to the New Yorker that at a cost of one-tenth what the big hotels
charge, you could go straight into the heart of the mountain western
wilds, whether you are a man, woman, child, or group of all three--could
go straight out to the fabled wonders of big trees and mountain lakes
and snowy peaks--I was greeted with that peculiarly New Yorky look
suggestive of Ananias and De Rougement.

[Illustration: One way of entering the desert is with wagons and tents,
but unless it is the rainy season the tents are unnecessary]

Sadder is the case of the invalid migrating West. He has come with high
hopes looking for the national health resort. Does he find it? Not once
in a thousand cases. If health seekers have money, they take a private
house _in the city_, where the best of air is at its worst; but many
invalids are scarce of money, and come seeking the health resort at
great pecuniary sacrifice. Do they find it? Certainly not knocking from
boarding house to boarding house and hotel to hotel, re-infecting
themselves with their own germs till the very telephone booths have to
be guarded. At one famous "lung" city where I stayed, I heard three
invalids coughing life away along the corridor where my room happened to
be. The charge for those stuffy rooms was $2 and $3 and $5 a day without
meals. At a cost of $10 for train fare, I went out to one of the
National Forests--the pass over the Divide 11,000 feet, the village
center of the Forest 8,000 feet above sea level, the charge with meals
at the hotel $10 a week. Better still, $10 for a roomy tent, $1.50 for a
camp stove and as much or as little as you like for a fur rug, and the
cost of meals would have been seventy-five cents a day at the hotel,
seventy-five cents for life in air that was almost constant sunshine,
air as pure and life-giving as the sun on Creation's first day. That
altitude would probably not suit all invalids--that is for a doctor to
say; but certainly, whether one is out for health or play, that regimen
is cheaper and more life-giving than a stuffy hotel at $2, $3 and $5 a
day for a room alone.

It is incredible when you come to think of it. Here is a nation of
ninety million people scouring the earth for a playground; and there is
an undiscovered playground in its own back yard, the most wonderful
playground of mountain and forest and lake in the whole world; a
playground in actual area half the size of a Germany, or France, with
wonders of cave and waterway and peak unknown to Germany or France. What
are the railroads thinking about? If three million people visited an
exposition to see the West, how many would yearly visit the National
Forests if the railroads granted facilities, and the ninety million
Americans knew how? It is absurd to regard the National Forests purely
as timber; and timber for politics! They are a nation's playground and
health resort; and one of these times will come a Peary or an Abruzzi
discovering them. Then we'll give him a prize and begin going.

       *       *       *       *       *

You will not find Newport; and you will not find Lenox; and you will not
find Saratoga in the National Forests. Neither will you find a dress
parade except the painter's brush with its vesture of flame in the upper
alpine meadows. And you will not find gaping on-lookers to break down
fences and report your doings, unless it be a Douglas squirrel swearing
at you for coming too near his _cache_ of pine cones at the foot of some
giant conifer. There is small noise of things doing in the National
Forests; but there is a great tinkling of waters; and there are many
voices of rills with a roar of flood torrents at rain time, or thunder
of avalanche when the snows come over a far ridge in spray fine as a
waterfall. In fair weather, you may spare yourself the trouble of a tent
and camp under a stretch of sky hung with stars, resinous of balsams,
spiced with the life of the cinnamon smells and the ozone tang. There
will be lakes of light as well as lakes of water, and an all-day diet of
condensed sunbeams every time you take a breath. Your bed will be
hemlock boughs--be sure to lay the branch-end out and the soft end in or
you'll dream of sleeping transfixed and bayoneted on a nine foot redwood
stump. Sage brush smells and cedar odors, you will have without paying
for a cedar chest. If you want softer bed and mixed perfumes, better
stay in Newport.

The Forestry Department will not resent your coming. Their men will
welcome you and help you to find camping ground.

       *       *       *       *       *

Meanwhile, before the railroads have wakened up to the possibilities of
the National Forests as a playground, how is the lone American man,
woman, child, or group of all three, to find the way to the National
Forests? What will the outfit cost; and how is the camper to get
established?

Take a map of the Western States. Though there are bits of National
Forests in Nebraska and Kansas and the Ozarks, for camping and
playground purposes draw a line up parallel with the Rockies from New
Mexico to Canada. Your playground is from that line westward. To me,
there is a peculiar attraction in the forests of Colorado. Nearly all
are from 8,000 to 11,000 feet above sky-line--high, dry park-like
forests of Engelmann spruce clear of brush almost as your parlor floor.
You will have no difficulty in recognizing the Forests as the train goes
panting up the divide. Windfall, timber slash, stumps half as high as a
horse, brushwood, the bare poles and blackened logs of burnt areas lie
on one side--Public Domain. Trees with two notches and a blaze mark the
Forest bounds; trees with one notch and one blaze, the trail; and across
that trail, you are out of the Public Domain in the National Forests.
There is not the slightest chance of your not recognizing the National
Forests. Windfall, there is almost none. It has been cleared out and
sold. Of timber slash, there is not a stick. Wastage and brush have been
carefully burned up during snowfall. Windfall, dead tops and ripe trees,
all have been cut or stamped with the U. S. hatchet for logging off.
These Colorado Forests are more like a beautiful park than wild land.

Come up to Utah; and you may vary your camping in the National Forests
there, by trips to the wonderful caņons out from Ogden, or to the
natural bridges in the South. In the National Forests of California, you
have pretty nearly the best that America can offer you: views of the
ocean in Santa Barbara and Monterey; cloudless skies everywhere; the big
trees in the Sequoia Forest; the Yosemite in the Stanislaus; forests in
the northern part of the State where you could dance on the stump of a
redwood or build a cabin out of a single sapling; and everywhere in the
northern mountains, are the voices of the waters and the white,
burnished, shining peaks. I met a woman who found her playground one
summer by driving up in a tented wagon through the National Forests from
Colorado to Montana. Camp stove and truck bed were in the democrat
wagon. An outfitter supplied the horses for a rental which I have
forgotten. The borders of most of the National Forests may be reached by
wagon. The higher and more intimate trails may be essayed only on foot
or on horseback.

       *       *       *       *       *

How much will the trip cost? You must figure that out for yourself.
There is, first of all, your railway fare from the point you leave. Then
there is the fare out to the Forest--usually not $10. Go straight to the
supervisor or forester of the district. He will recommend the best hotel
of the little mountain village where the supervisor's office is usually
located. At those hotels, you will board as a transient at $10 a week;
as a permanent, for less. In many of the mountain hamlets are outfitters
who will rent you a team of horses and tented wagon; and you can cater
for yourself. In fact, as to clothing, and outfit, you can buy cheaper
camp kit at these local stores than in your home town. Many Eastern
things are not suitable for Western use. For instance, it is foolish to
go into the thick, rough forests of heavy timber with an expensive
eastern riding suit for man or woman. Better buy a $4 or $6 or $8 khaki
suit that you can throw away when you have torn it to tatters. An
Eastern waterproof coat will cost you from $10 to $30. You can get a
yellow cowboy slicker (I have two), which is much more serviceable for
$2.50 or $3. As to boots, I prefer to get them East, as I like an
elk-skin leather which never shrinks in the wet, with a good deal of
cork in the sole to save jars, also a broad sole to save your foot in
the stirrup; but avoid a conventional riding boot. Too hot and too
stiff! I like an elk-skin that will let the water out fast as it comes
in if you ever have to wade, and which will not shrink in the drying. If
you forswear hotels and take to a sky tent, or canvas in misty weather,
better carry eatables in what the guides call a tin "grub box," in other
words a cheap $2 tin trunk. It keeps out ants and things; and you can
lock it when you go away on long excursions. As to beds, each to his own
taste! Some like the rolled rubber mattress. Too much trouble for me.
Besides, I am never comfortable on it. If you camp near the snow peaks,
a chill strikes up to the small of your back in the small of the
morning. I don't care to feel like using a derrick every time I roll
over. The most comfortable bed I know is a piece of twenty-five cent
oilcloth laid over the slicker on hemlock boughs, fur rug over that,
with suit case for pillow, and a plain gray blanket. The hardened
mountaineer will laugh at the next recommendation; but the town man or
woman going out for play or health is not hardened, and to attempt
sudden hardening entails the endurance of a lot of aches that are apt to
spoil the holiday. You may say you like the cold plunge in the icy water
coming off a snowy mountain. I confess I don't; and you'll acknowledge,
even if you do like it, you are in such a hurry to come out of it that
you don't linger to scrub. I like my hot scrub; and you can have that
only by taking along (no, not a rubber bath) a $1.50 camp stove to heat
the water in the tent while you are eating your supper out round the
camp fire that burns with such a delicious, barky smell. Besides, late
in the season, there will be rains and mist. Your camp stove will dry
out the tent walls and keep your kit free of rain mold. Do you need a
guide? That depends entirely on yourself. If you camp under direction
and within range of the district forester, I do not think you do.

Whether you go out as a health seeker, or a pleasure seeker, $8 to $10
will buy you a miner's tent--a miner's, preferable to a tepee because
the walls lift the canvas roof high enough not to bump your head; $2
will buy you a tin trunk or grub box; $1.50 will cover the price of
oilcloth to spread over the boughs which you lay all over the floor to
keep you above the earth damp; $2 will buy you a little tin camp stove
to keep the inside of your tent warm and dry for the hot night bath; $10
will cover cost of pail and cooking utensils. That leaves of what would
be your monthly expenses at even a moderate hotel, $125 for food--bacon,
flour, fresh fruit; and your food should not exceed $10 each a month. If
you are a good fisherman, you will add to the larder, by whipping the
mountain streams for trout. If you need an attendant, that miner's tent
is big enough for two. Or if you will stand $5 or $6 more expense, buy
a tepee tent for a bath and toilet room. There will be windy days in
fall and spring when an extra tent with a camp stove in it will prove
useful for the nightly hot bath.

       *       *       *       *       *

What reward do you reap for all the bother? You are away from all dust
irritating to weak lungs. You are away from all possibility of
re-infecting yourself with your own disease. Except in late autumn and
early spring, you are living under almost cloudless skies, in an
atmosphere steeped in sunshine, spicy with the healing resin of the
pines and hemlocks and spruce, that not only scent the air but literally
permeate it with the essences of their own life. You are living far
above the vapors of sea level, in a region luminous of light. Instead of
the clang of street car bells and the jangle of nerves tangled from too
many humans in town, you hear the flow and the sing and the laughter and
the trebles of the glacial streams rejoicing in their race to the sea.
You climb the rough hills; and your town lungs blow like a whale as you
climb; and every beat pumps inertia out and the sun-healing air in. If
an invalid, you had better take a doctor's advice as to how high you
should camp and climb. In town, amid the draperies and the portičres and
the steam-heated rooms, an invalid is seeking health amid the habitat of
mummies. In the Forests, whether you will or not, you live in sunshine
that is the very elixir of life; and though the frost sting at night, it
is the sting of pulsing, superabundant life, not the lethargy of a
gradual decay.

At the southern edge of the National Forests in the Southwest dwell the
remnants of a race, can be seen the remnants of cities, stand houses
near enough the train to be touched by your hand, that run back in
unbroken historic continuity to dynasties preceding the Aztecs of Mexico
or the Copts of Egypt. When the pyramids were young, long before the
flood gates of the Ural Mountains had broken before the inundating Aryan
hordes that overran the forests and mountains of Europe to the edge of
the Netherland seas, this race which you can see to-day dwelling in New
Mexico and Arizona were spinning their wool, working their silver mines,
and on the approach of the enemy, withdrawing to those eagle nests on
the mountain tops which you can see, where only a rope ladder led up to
the city, or uncertain crumbling steps cut in the face of the sheer red
sandstone.

And besides the prehistoric in the Forests--what will you find? The
plains below you like a scroll, the receding cities, a patch of smoke.
You had thought that sky above the plains a cloudless one, air that was
pure, buoyant champagne without dregs. Now the plains are vanishing in a
haze of dust, and you--you are up in that cloudless air, where the light
hits the rocks in spangles of pure crystal, and the tang of the
clearness of it pricks your sluggish blood to a new, buoyant, pulsing
life. You feel as if somehow or other that existence back there in towns
and under roofs had been a life with cobwebs on the brain and weights on
the wings of the spirit. I wonder if it wasn't? I wonder if the
ancients, after all, didn't accord with science in ascribing to the sun,
to the god of Light, the source of all our strength? Things are
accomplished not in the thinking, but in the clearness of the thinking;
and here is the realm of pure light.

Presently, the train carrying you up to the Forests of the Southwest
gives a bump. You are in darkness--diving through some tunnel or other;
and when you come out, you could drop a stone sheer down to the plains a
couple of miles. That is not so far as up in South Dakota. In Sundance
Caņon off the National Forests there, you can drop a pebble down seven
miles. That's not as the crow flies. It is as the train climbs. But
patience! The road into Sundance Caņon takes you to the top of the
world, to be sure; but that is only 7,000 feet up; and this little
Moffat Road in Colorado takes you above timber line, above cloud line,
pretty nearly above growth line, 12,000 feet above the sea; at 11,600
you can take your lunch inside a snow shed on the Moffat Road.

Long ago, men proved their superiority to other men by butchering each
other in hordes and droves and shambles; Alva must have had a good
100,000 corpses to his credit in the Netherlands. To-day, men make good
by conquering the elements. For four hours, this little Colorado road
has been cork-screwing up the face of a mountain pretty nearly sheer as
a wall; and for every twist and turn and tunnel, some engineer fellow on
the job has performed mathematical acrobatics; and some capitalist
behind the engineer--the man behind the modern gun of conquest--has paid
the cost. In this case, it was David Moffat paid for our dance in the
clouds--a mining man, who poked his brave little road over the mountains
across the desert towards the Pacific.

[Illustration: From a lookout point in the Coconino Forest of Arizona]

You come through those upper tunnels still higher. Below, no longer lie
the plains, but seas of clouds; and it is to the everlasting credit of
the sense and taste of Denver people, that they have dotted the outer
margin of this rock wall with slab and log and shingle cottages, built
literally on the very backbone of the continent overlooking such a
stretch of cloud and mountain and plain as I do not know of elsewhere in
the whole world. In Sundance Caņon, South Dakota, summer people have
built in the bottom of the gorge. Here, they are dwellers in the sky.
Rugged pines cling to the cliff edge blasted and bare and wind torn; but
dauntlessly rooted in the everlasting rocks. Little mining hamlets
composed of matchbox houses cling to the face of the precipice like
cardboards stuck on a nail. Then, you have passed through the clouds,
and are above timber line; and a lake lies below you like a pool of pure
turquoise; and you twist round the flank of the great mountain, and
there is a pair of green lakes below you--emerald jewels pendant from
the neck of the old mountain god; and with a bump and a rattle of the
wheels, clear over the top of the Continental Divide you go--believe me,
a greater conquest than any Napoleon's march to Moscow, or Alva's
shambles of headless victims in the Netherlands.

You take lunch in a snow shed on the very crest of the Continental
Divide. I wish you could taste the air. It isn't air. It's champagne. It
isn't champagne, it's the very elixir of life. There can never be any
shadows here; for there is nothing to cast the shadow. Nightfall must
wrap the world here in a mantle of rest, in a vespers of worship and
quiet, in a crystal of dying chrysoprase above the green enameled lake
and the forests below, looking like moss, and the pearl clouds, a sea of
fire in the sunset, and the plain--there are no more plains--this is the
top of the world!

Yet it is not always a vesper quiet in the high places. When I came back
this way a week later, such a blizzard was raging as I have never seen
in Manitoba or Alberta. The high spear grass tossed before it like the
waves of a sea; and the blasted pines on the cliffs below--you knew why
their roots had taken such grip of the rocks like strong natures in
disaster. The storm might break them. It could not bend them, nor wrench
them from their roots. The telegraph wires, for reasons that need not be
told are laid flat on the ground up here.

When you cross the Divide, you enter the National Forests. National
Forests above tree line? To be sure! These deep, coarse upper grasses
provide ideal pasturage for sheep from June to September; and the
National Forests administer the grazing lands for the general use of all
the public, instead of permitting them to be monopolized by the big
rancher, who promptly drove the weaker man off by cutting the throats of
intruding flocks and herds.

Then, the train is literally racing down hill--with the trucks bumping
heels like the wheels of a wagon on a sluggish team; and a new tang
comes to the ozone--the tang of resin, of healing balsam, of cinnamon
smells, of incense and frankincense and myrrh, of spiced sunbeams and
imprisoned fragrance--the fragrance of thousands upon thousands of years
of dew and light, of pollen dust and ripe fruit cones; the attar, not of
Persian roses, but of the everlasting pines.

The train takes a swift swirl round an escarpment of the mountain; and
you are in the Forests proper, serried rank upon rank of the blue spruce
and the lodgepole pine. No longer spangles of light hitting back from
the rocks in sparks of fire! The light here is sifted pollen
dust--pollen dust, the primordial life principle of the tree--with the
purple, cinnamon-scented cones hanging from the green arms of the
conifers like the chevrons of an enranked army; and the cones tell you
somewhat of the service as the chevrons do of the soldier man. Some
conifers hold their cones for a year before they send the seed,
whirling, swirling, broadside to the wind, aviating pixy parachutes,
airy armaments for the conquest of arid hills to new forest growth,
though the process may take the trifling æon of a thousand years or so.
At one season, when you come to the Forests, the air is full of the
yellow pollen of the conifers, gold dust whose alchemy, could we but
know it, would unlock the secrets of life. At another season--the season
when I happened to be in the Colorado Forests--the very atmosphere is
alive with these forest airships, conifer seeds sailing broadside to the
wind. You know why they sail broadside, don't you? If they dropped plumb
like a stone, the ground would be seeded below the heavily shaded
branches inches deep in self-choking, sunless seeds; but when the
broadside of the sail to the pixy's airship tacks to the veering wind,
the seed is carried out and away and far beyond the area of the shaded
branches; to be caught up by other counter currents of wind and hurled,
perhaps, down the mountain side, destined to forest the naked side of a
cliff a thousand years hence. It is a fact, too, worth remembering and
crediting to the wiles and ways of Dame Nature that destruction by fire
tends but to free these conifer seeds from the cones; so that they fall
on the bare burn and grow slowly to maturity under the protecting
nursery of the tremulous poplars and pulsing cottonwoods.

       *       *       *       *       *

The train has not gone very far in the National Forests before you see
the sleek little Douglas squirrel scurrying from branch to branch. From
the tremor of his tiny body and the angry chitter of his parted teeth,
you know he is swearing at you to the utmost limit of his squirrel (?)
language; but that is not surprising. This little rodent of the
evergreens is the connoisseur of all conifers. He, and he alone, knows
the best cones for reproductive seed. No wonder he is so full of fire
when you consider he diets on the fruit of a thousand years of sunlight
and dew; so when the ranger seeks seed to reforest the burned or scant
slopes, he rifles the _cache_ of this little furred forester, who
suspects your noisy trainload of robbery--robbery--sc--scur--r--there!

Then, the train bumps and jars to a stop with a groaning of brakes on
the steep down grade, for a drink at the red water tank; and you drop
off the high car steps with a glance forward to see that the baggage man
is dropping off your kit. The brakes reverse. With a scrunch, the train
is off again, racing down hill, a blur of steamy vapor like a cloud
against the lower hills. Before the rear car has disappeared round the
curve, you have been accosted by a young man in Norfolk suit of sage
green wearing a medal stamped with a pine tree--the ranger, absurdly
young when you consider each ranger patrols and polices 100,000 acres
compared to the 1,700 which French and German wardens patrol and daily
deals with criminal problems ten times more difficult than those
confronting the Northwest Mounted Police, without the military authority
which backs that body of men.

You have mounted your pony--men and women alike ride astride in the
Western States. It heads of its own accord up the bridle trail to the
ranger's house, in this case 9,000 feet above sea level, 1,000 feet
above ordinary cloud line. The hammer of a woodpecker, the scur of a
rasping blue jay, the twitter of some red bills, the soft _thug_ of the
unshod broncho over the trail of forest mold, no other sound unless the
soul of the sea from the wind harping in the trees. Better than the
jangle of city cars in that stuffy hotel room of the germ-infested
town, isn't it?

If there is snow on the peaks above, you feel it in the cool sting of
the air. You hear it in the trebling laughter, in the trills and rills
of the brook babbling down, sound softened by the moss as all sounds are
hushed and low keyed in this woodland world. And all the time, you have
the most absurd sense of being set free from something. By-and-by when
eye and ear are attuned, you will see the light reflected from the pine
needles glistening like metal, and hear the click of the same needles
like fairy castanets of joy. Meantime, take a long, deep, full breath of
these condensed sunbeams spiced with the incense of the primeval woods;
for you are entering a temple, the temple where our forefathers made
offerings to the gods of old, the temple which our modern churches
imitate in Gothic spire and arch and architrave and nave. Drink deep in
open, full lungs; for you are drinking of an elixir of life which no
apothecary can mix. Most of us are a bit ill mentally and physically
from breathing the dusty street sweepings of filth and germs which
permeate the hived towns. They will not stay with you here! Other dust
is in this air, the gold dust of sunlight and resin and ozone. They will
make you over, will these forest gods, if you will let them, if you will
lave in their sunlight, and breathe their healing, and laugh with the
chitter and laughter of the squirrels and streams.

And what if your spirit does not go out to meet the spirit of the woods
halfway? Then, the woods will close round you with a chill loneliness
unutterable. You are an alien and an exile. They will have none of you
and will reveal to you none of their joyous, dauntless life secrets.




CHAPTER II

AMONG THE NATIONAL FORESTS OF THE SOUTHWEST


You have not ridden far towards the ranger's house in the Forest before
you become aware that clothing for town is not clothing for the wilds.
No matter how hot it may be at midday, in this high, rare air a chill
comes soon as the sun begins to sink. To be comfortable, light flannels
must be worn next the skin, with an extra heavy coat available--never
farther away from yourself than the pack straps. Night may overtake you
on a hard trail. Long as you have an extra heavy coat and a box of
matches, night does not matter. You are safer benighted in the wilds
than in New York or Chicago. If you have camp fire and blanket, night in
the wilds knows nothing of the satyr-faced spirit of evil, sand-bagger
and yeggman, that stalks the town.

[Illustration: The forest-ranger in action, fighting a ground fire with
his saddle blanket in one of the National Forests of the West]

To anyone used to travel in the wilderness, it seems almost like little
boys playing Robinson Crusoe to give explicit directions as to dress.
Yet only a few years ago, the world was shocked and horrified by the
death of a town man exploring the wilds; and that death was directly
traceable to a simple matter of boots. His feet played out. He had gone
into a country of rocky portages with only one pair of moccasins. I have
never gone into the wilds for longer than four months at a time. Yet I
have never gone with less than four sets of footgear. Primarily, you
need a pair of good outing boots; and outing boots are good only when
they combine two qualities--comfort and thick enough soles to protect
your feet from sharp rock edges if you climb, broad enough soles, too,
to protect the edge of your feet from hard knocks from passing trees and
jars in the stirrup. For the rest, you need about two extras in case you
chip chunks out of these in climbing; and if you camp near glaciers or
snow fields, a pair of moccasins for night wear will add to comfort. You
may get them if you like to spend the money--$8 leggings and $8
horsehide shoes and cowboy hat and belted corduroy suit and all the
other paraphernalia by which the seasoned Westerner recognizes the
tenderfoot. You may get them if you want to. It will not hurt you; but a
$3 cowboy slicker for rainy days and a pair of boots guaranteed to let
the water out as fast as it comes in, these and the ordinary outing
garments of any other part of the world are the prime essentials.

This matter of proper preparation recalls a little English woman who
determined to train her boys and girls to be resourceful and independent
by taking them camping each summer in the forests of the Pacific Coast.
They were on a tramp one day twelve miles from camp when a heavy fog
blew in, and they lost themselves. That is not surprising when you
consider the big tree country. Two notches and one blaze mark the bounds
of the National Forests; one notch and one blaze, the trail; but they
had gone off the trail trout fishing. "If they had been good
path-finders, they could have found the way out by following the stream
down," remarked a critic of this little group to me; and a very apt
criticism it was from the safe vantage point of a study chair. How about
it, if when you came to follow the stream down, it chanced to cut
through a gorge you couldn't follow, with such a sheer fall of rock at
the sides and such a crisscross of big trees, house-high, that you were
driven back from the stream a mile or two? You would keep your
directions by sunlight? Maybe; but that big tree region is almost
impervious to sunlight; and when the fog blows in or the clouds blow
down thick as wool, you will need a pocket compass to keep the faintest
sense of direction. Compass signs of forest-lore fail here. There are
few flowers under the dense roofing to give you sense of east or west;
and you look in vain for the moss sign on the north bark of the tree.
All four sides are heavily mossed; and where the little Englishwoman
lost herself, they were in ferns to their necks.

"Weren't the kiddies afraid?" I asked.

"Not a bit! Bob got the trout ready; and Son made a big fire. We curled
ourselves up round it for the night; and I wish you could have seen the
children's delight when the clouds began to roll up below in the
morning. It was like a sea. The youngsters had never seen clouds take
fire from the sun coming up below. I want to tell you, too, that we put
out every spark of that fire before we left in the morning."

All of which conveys its own moral for the camper in the National
Forests.

It ought not to be necessary to say that you cannot go to the National
Forests expecting to billet yourself at the ranger's house. Many of the
rangers are married and have a houseful of their own. Those not married,
have no facilities whatever for taking care of you. In my visit to the
Vasquez Forest, I happened to have a letter of introduction to the
ranger and his mother, who took me in with that bountiful hospitality
characteristic of the frontier; but directly across the road from the
ranger's cabin was a little log slab-sided hotel where any comer could
have stayed in perfect comfort for $7 a week; and at the station, where
the train stopped, was another very excellent little hotel where you
could have stayed and enjoyed meals that for nutritious cooking might
put a New York dinner to shame--all to the tune of $10 a week. Also, at
this very station, is the Supervisor's office of the Forestry
Department. By inquiry here, the newcomer can ascertain all facts as to
tenting outfit and camping place. Only one point must be kept in
mind--do not go into the National Forests expecting the railroads, or
the rangers, or Providence, to look after you. Do not go unless you are
prepared to look after yourself.

And now that you are in the National Forests, what are you going to do?
You can ride; or you can hunt; or you can fish; or you can bathe in the
hot springs that dot so many of these intermountain regions, where God
has landscaped the playground for a nation; or you can go in for
records mountain climbing; or you can go sightseeing in the most
marvelously beautiful mountain scenery in the whole world; or you can
prowl round the prehistoric cave and cliff dwellings of a race who
flourished in mighty power, now solitary and silent cities,
contemporaneous with that Egyptian desert runner whose skeleton lies in
the British Museum marked 20,000 B. C. It isn't every day you can wander
through the deserted chambers of a king's palace with 500 rooms. Tourist
agencies organize excursion parties for lesser and younger palaces in
Europe. I haven't heard of any to visit the silent cities of the cliff
and cave dwellers on the Jemez Plateau of New Mexico, or the Gila River,
Arizona, or even the easily accessible dead cities of forgotten peoples
in the National Forest of Southern Colorado. What race movement in the
first place sent these races perching their wonderful tier-on-tier
houses literally on the tip-top of the world?

The prehistoric remains of the Southwest are now, of course, under the
jurisdiction of the Forestry Department; and you can't go digging and
delving and carrying relics from the midden heaps and baked earthen
floors without the permission of the Secretary of Agriculture; but if
you go in the spirit of an investigator, you will get that permission.

       *       *       *       *       *

The question isn't _what is there to do_. It is _which of the countless
things there are to do_ are you going to choose to do? When Mr.
Roosevelt goes to the National Forests, he strikes for the Holy Cross
Mountain and bags a grizzly. When ordinary folk hie to this Forest, they
take along a bathing suit and indulge in a daily plunge in the hot pools
at Glenwood Springs. If the light is good and the season yet early, you
can still see the snow in the crevices of the peak, giving the Forest
its name of the Holy Cross. People say there is no historic association
to our West. Once a foolish phrase is uttered, it is surprising how
sensible people will go on repeating it. Take this matter of the "Holy
Cross" name. If you go investigating how these "Holy Cross" peaks got
their names from old Spanish _padres_ riding their burros into the
wilderness, it will take you a hard year's reading just to master the
Spanish legends alone. Then, if you dive into the realm of the cliff
dwellers, you will be drowned in historic antiquity before you know. In
the Glenwood Springs region, you will not find the remnants of
prehistoric people; but you'll find the hot springs.

Just two warnings: one as to hunting; the other, as to mountain
climbing. There is still big game in Colorado Forests--bear, mountain
sheep, elk, deer; and the ranger is supposed to be a game warden; but a
man patrolling 100,000 acres can't be all over at one time. As to
mountain climbing, you can get your fill of it in Grand Caņon, above
Ouray, at Pike's Peak--a dozen places, and only the mountain climber and
his troglodyte cliff-climbing prototype know the drunken, frenzied joy
of climbing on the roof of the earth and risking life and limb to stand
with the kingdoms of the world at your feet. But unless you are a
trained climber, take a guide with you, or the advice of some local man
who knows the tricks and the moods and the wiles and the ways of the
upper mountain world. Looking from the valley up to the peak, a patch of
snow may seem no bigger to you than a good-sized table-cloth. Look out!
If it is steep beneath that "table-cloth" and the forest shows a slope
clean-swept of trees as by a mighty broom, be careful how you cross and
recross following the zigzag trail that corkscrews up below the far
patch of white! I was crossing the Continental Divide one summer in the
West when a woman on the train pointed to a patch of white about ten
miles up the mountain slope and asked if "that" were "rock or snow." I
told her it was a very large snow field, indeed; that we saw only the
forefoot of it hanging over the edge; that the upper part was supposed
to be some twenty miles across. She gave me a look meant for Mrs.
Ananias. A month later, when I came back that way, the train suddenly
slowed up. The slide had come down and lay in white heaps across the
track three or four miles down into the valley and up the other side.
The tracks were safe enough; for the snow shed threw the slide over the
track on down the slope; but it had caught a cluster of lumbermen's
shacks and buried eight people in a sudden and eternal sleep. "We saw it
coming," said one of the survivors, "and we thought we had plenty of
time. It must have been ten miles away. One of the men went in to get
his wife. Before he could come out, it was on us. Man and wife and
child were carried down in the house just as it stood without crushing a
timber. It must have been the concussion of the air--they weren't even
bruised when we dug them out; but the kid couldn't even have wakened up
where it lay in the bed; and the man hadn't reached the inside room; but
they were dead, all three."

And near Ouray another summer, a chance acquaintance pointed to a peak.
"That one caught my son last June," he said. "He was the company's
doctor. He had been born and raised in these mountains; but it caught
him. We knew the June heat had loosened those upper fields; and his wife
didn't want him to go; but there was a man sick back up the mountain;
and he set out. They saw it coming; but it wasn't any use. It
came--quick--" with a snap of his fingers--"as that; and he was gone."

It's a saying among all good mountaineers that it's "only the fool who
monkeys with a mountain," especially the mountain with a white patch
above a clean-swept slope.

And there is another thing for the holiday player in the National
Forests to do; and it is the thing that I like best to do. You have been
told so often that you have come to believe it--that our mountains in
America lack the human interests; lack the picturesque character and
race types dotting the Alps, for instance. Don't you believe it! Go
West! There isn't a mountain or a forest from New Mexico to Idaho that
has not its mountaineering votary, its quaint hermit, or its sky-top
guide, its refugee from civilization, or simply its lover of God's
Great Outdoors and Peace and Big Silence, living near to the God of the
Great Open as log cabin on a hilltop capped by the stars can bring him.
Wild creatures of woodland ways don't come to your beck and call. You
have to hunt out their secret haunts. The same with these Western
mountaineers. Hunt them out; but do it with reverence! I was driving in
the Gunnison country with a local magnate two years ago. We saw against
the far sky-line a cleft like the arched entrance to a cave; only this
arch led through the rock to the sky beyond.

"I wish," said my guide, "you had time to spend two or three weeks here.
We'd take you to the high country above these battlements and palisades.
See that hole in the mountain?"

"Rough Upper Alpine meadows?" I asked.

"Oh, dear no! Open park country with lakes and the best of fishing. It
used to be an almost impossible trail to get up there; but there has
been a hermit fellow there for the last ten years, living in his cabin
and hunting; and year after year, never paid by anybody, he has been
building that trail up. When men ask him why he does it, he says it's to
lead people up; for the glory of God and that sort of thing. Of course,
the people in the valley think him crazy."

Of course, they do. What would we, who love the valley and its dust and
its maniacal jabber of jealousies and dollars do, building trails to
lead people up to see the Glory of God? We call those hill-crest
dwellers the troglodytes. Is it not we, who are the earth dwellers, the
dust eaters, the insects of the city ant heaps, the true troglodytes
and subsoilers of the sordid iniquities? Perhaps, by this, you think
there are some things to do if you go out to the National Forests.

       *       *       *       *       *

You have been told so often that the National Forests lock up timber
from use that it comes as a surprise as you ride up the woodland trail
to hear the song of the crosscut saw and the buzzing hum of a
mill--perhaps a dozen mills--running full blast here in this National
Forest. Heaps of sawdust emit the odors of imprisoned flowers. Piles of
logs lie on all sides stamped at the end U. S.--timber sold on the stump
to any lumberman and scaled as inspected by the ranger and paid by the
buyer. To be sure, the lumberman cannot have the lumber for nothing; and
it was for nothing that the Forests were seized and cut under the old
régime.

How was the spoliation effected? Two or three ways. The law of the
public domain used to permit burn and windfall to be taken out free.
Your lumberman, then, homesteaded 160 acres on a slope of forest
affording good timber skids and chutes. So far, no wrong! Was not public
domain open to homesteading? Good; but your homesteading lumberman now
watched his chance for a high wind away from his claim. Then, purely
accidentally, you understand, the fire sprang up and swept the entire
slope of green forest away from his claim. Your homesteading lumberman
then set up a sawmill. A fire fanned up a green slope by a high wind did
less harm than fire in a slow wind in dry weather. The slope would be
left a sweep of desolate burn and windfall, dead trees and spars. Your
lumberman then went in and took his windfall and his burn free.
Thousands, hundreds of thousands, millions of acres of the public
domain, were rifled free from the public in this way. If challenged, I
could give the names of men who became millionaires by lumbering in this
manner.

That was the principle of Congress when it withdrew from public domain
these vast wooded areas and created the National Forests to include
grazing and woodland not properly administered under public domain. The
making of windfall to take it free was stopped. The ranger's job is to
prevent fires. Also he permits the cutting of only ripe, full-grown
trees, or dead tops, or growth stunted by crowding; and all timber sold
off the forests must be marked for cutting and stamped by the ranger.

But the old spirit assumes protean forms. The latest way of working the
old trick is through the homestead law. You have been told that
homesteaders cannot go in on the National Forests. Yet there, as you
ride along the trail, is a cleared space of 160 acres where a Swedish
woman and her boys are making hay; and inquiry elicits the fact that
millions of acres are yearly homesteaded in the National Forests. Just
as fast as they can be surveyed, all farming lands in the National
Forests are opened to the homesteader. Where, then, is the trick? Your
farmer man comes in for a homestead and he picks out 160 acres where the
growth of big trees is so dense they will yield from $10,000 to $40,000
in timber per quarter section. Good! Hasn't the homesteader a right to
this profit? He certainly has, if he gets the profit; but supposing he
doesn't clear more than a few hundred feet round his cabin, and hasn't a
cent of money to pay the heavy expense of clearing the rest, and sells
out at the end of his homesteading for a few hundred dollars? Supposing
such farmer men are brought in by excursion loads by a certain big
lumber company, and all sell out at a few hundred dollars, claims worth
millions, to that certain big lumber company--is this true homesteading
of free land; or a grabbing of timber for a lumber trust?

The same spirit explains the furious outcry that miners are driven off
the National Forest land. Wherever there is genuine metal, prospectors
can go in and stake their claims and take lumber for their preliminary
operations; but they cannot stake thousands of fictitious claims, then
yearly turn over a quarter of a million dollars' worth of timber free to
a big smelting trust--a merry game worked in one of the Western States
for several years till the rangers put a stop to it.

To build roads through an empire the size of Germany would require
larger revenues than the Forests yet afford; so the experiment is being
tried of permitting lumbermen to take the timber free from the space
occupied by a road for the building of the road. When you consider that
you can drive a span of horses through the width of a big conifer, or
build a cottage of six rooms from a single tree, the reward for road
building is not so paltry as it sounds.

Presently, your pony turns up a by-path. You are at the ranger's
cabin,--picturesque to a degree, built of hewn logs or timbers, with
slab sides scraped down to the cinnamon brown, nailed on the hewn wood.
Many an Eastern country house built in elaborate and shoddy imitation of
town mansion, or prairie home resembling nothing in the world so much as
an ugly packing box, might imitate the architecture of the ranger's
cabin to the infinite improvement of appearances, not to mention
appropriateness.

Appropriateness! That is the word. It is a forest world; and the ranger
tunes the style of his house to the trees around him; log walls, log
partitions, log veranda, unbarked log fences, rustic seats, fur rugs,
natural stone for entrance steps. In several cases, where the cabin had
been built of square hewn timber with tar paper lining, slabs scraped of
the loose bark had been nailed diagonally on the outside; and a more
suitable finish to a wood hermitage could hardly be devised--surely
better than the weathered browns and dirty drabs and peeling whites that
you see defacing the average frontier home. Naturally enough, city
people building cottages as play places have been the first to imitate
this woodsy architecture. You see the slab-sided, cinnamon-barked
cottages among the city folk who come West to play, and in the lodges of
hunting clubs far East as the Great Lakes. Personally I should like to
see the contagion spread to the farthest East of city people who are
fleeing the cares of town, "back to the land;" but when there are taken
to the country all the cares of the city house, a regiment of servants
or hostiles, and a mansion of grandeur demanding such care, it seems to
me the city man is carrying the woes that he flees "back to the farm."

[Illustration: Pueblo boys at play in the streets of Zuņi, New Mexico.
The dome-like tops on the houses are bake ovens]

What sort of men are these young fellows living halfway between heaven
and earth on the lonely forested ridges whose nearest neighbors are the
snow peaks? Each, as stated previously, patrols 100,000 acres. That is,
over an area of 100,000 acres he is a road warden, game warden, timber
cruiser, sales agent, United States marshal, forester, gardener,
naturalist, trail builder, fire fighter, cattle boss, sheep protector,
arrester of thugs, thieves and poachers, surveyor, mine inspector, field
man on homestead jobs inside the limits, tree doctor, nurseryman. When
you consider that each man's patrol stretched out in a straight line
would reach from New York past Albany, or from St. Paul to Duluth,
without any of the inaccuracy with which a specialist loves to charge
the layman, you may say the ranger is a pretty busy man.

What sort of man is he? Very much the same type as the Canadian
Northwest Mounted Policeman, with these differences: He is very much
younger. I think there is a regulation somewhere in the Department that
a new man older than forty-five will not be taken. This insures
enthusiasm, weeding out the misfits, the formation of a body of men
trained to the work; but I am not sure that it is not a mistake. There
is a saying among the men of the North that "it takes a wise old dog to
catch a wary old wolf;" and "there are more things in the woods than
ever taught in l'pe'tee cat--ee--cheesm." I am not sure that the
weathered old dogs, whose catechism has been the woods and the world,
with lots of hard knocks, are not better fitted to cope with some of the
difficulties of the ranger's life than a double-barreled post-graduate
from Yale or Biltmore. So much depends on fist, and the brain behind the
fist. I am quite sure that many of the blackguard tricks assailing the
Forest Service would slink back to unlighted lairs if the tricksters had
to deal not with the boys of Eastern colleges, gentlemen always, but
with some wise and weathered old dog of frontier life who wouldn't
consult Departmental regulations before showing his fangs. He would
consult them, you know; but it would be afterwards. Just now, while the
rangers are consulting the red tape, the trickster gets away with the
goods.

In the next place, your Forest ranger is not clothed with the authority
to back up his fight which the N.W.M.P. man possesses. In theory, your
ranger is a United States marshal, just as your Mounted Policeman is a
constable and justice of the peace; but when it comes to practice, where
the N.W.M.P. has a free hand on the instant, on the spot, to arrest,
try, convict and imprison, the Forest ranger is ham-strung and hampered
by official red tape. For instance, riding out with a ranger one day, we
came on an irate mill man who opened out a fusillade in all the
profanity his tongue could borrow. The ranger turned toward me aghast.

"Don't mind me! Let him swear himself out! I want to see for myself
exactly what you men have to deal with!"

Now, if that mill man had used such language to a Mounted Policeman, he
would have been arrested, sentenced to thirty days and a fine, all
inside of twenty-four hours. What was it all about? An attempt to
bulldoze a young government man into believing that the taking of logs
without payment was permissible.

"What will you do to straighten it all out?" I asked.

"Lay a statement of the facts before the District Supervisor. The
Supervisor will forward all to Denver. Denver will communicate with
Washington. Then, soon as the thing has been investigated, word will
come back from Washington."

Investigated? If you know anything about government investigations, you
will not stop the clock, as Joshua played tricks with the sun dial, to
prevent speed.

"Then, it's a matter of six weeks before you can put decency and respect
for law in that gentleman's heart?" I asked.

"Perhaps longer," said the college man without a suspicion of irony,
"and he has given us trouble this way ever since he has come to the
Forests."

"And will continue to give you trouble till the law gives you a free
hand to put such blackguards to bed till they learn to be good."

"Yes, that's right. This isn't the first time men have tried to get away
with logs that didn't belong to them. Once, when I came back to the
first Forest where I served, there was a whole pile of logs stamped U.
S. that we had never scaled. By the time we could get word back from
Washington, the guilty party had left the State and blame had been
shunted round on a poor half-witted fellow who didn't know what he was
doing; but we forced pay for those logs."

It is a common saying in the Northwest that it takes eight years to make
a good Mounted Policeman--eight years to jounce the duffer out and the
man in; but in the Forest Service, men over forty-five are not taken.
For men who serve up to forty-five, the inducements of salary beginning
at $65 a month and seldom exceeding $200 are not sufficient to retain
tested veterans. The big lumber companies will pay a trained forester
more for the same work on privately owned timber limits; so the rangers
remain for the most part young. Would the same difficulties rise if wise
old dogs were on guard? I hardly think so.

       *       *       *       *       *

What manner of man is the ranger? As we sat round the little parlor of
the cabin that night in the Vasquez Forest, an army man turned forester
struck up on a piano that had been packed on horseback above cloud-line
strains of Wagner and Beethoven. A graduate of Ann Arbor and
post-graduate of Yale played with a cigarette as he gazed at his own
fancies through the mica glow of the coal stove. A Denver boy, whose
mother kept house in the cabin, was chief ranger. In the group was his
sister, a teacher in the village school; and I fancy most of the ranger
homes present pretty much the same types, though one does not ordinarily
expect to hear strains of grand opera above cloud-line. Picture the men
dressed in sage-green Norfolk suits; and you have as rare a scene as
Scott ever painted of the men in Lincoln green in England's borderland
forests.

Of course, there are traitors and spies and Judas Iscariots in the
Service with lip loyalty to public weal and one hand out behind for
thirty pieces of silver to betray self-government; but under the present
régime, such men are not kept when found out, nor shielded when caught.
For twenty years, the world has been ringing with praise of the
Northwest Mounted Police; but the red-coat men have served their day;
and the extension of Provincial Government will practically disband the
force in a few years. Right now, in the American West, is a similar
picturesque body of frontier fighters and wardens, doing battle against
ten times greater odds, with little or no authority to back them up, and
under constant fire of slanderous mendacity set going by the thieves and
grafters whose game of spoliation has been stopped. Let spread-eagleism
look at the figures and ponder them, and never forget them, especially
never forget them, when charges are being hurled against the Forest
rangers! _In the single fire of 1909 more rangers lost their lives than
Mounted Policemen have died in the Service since 1870, when the force
was organized._

Was it Nietzsche, or Haeckel, or Maeterlinck, or all of them together,
who declared that Nature's constant aim is to perpetuate and surpass
herself? The sponge slipping from vegetable to animal kingdom; the
animal grading up to man; man stretching his neck to become--what?--is
it spirit, the being of a future world? The tadpole striving for legs
and wings, till in the course of the centuries it developed both. The
flower flaunting its beauty to attract bee and butterfly that it may
perfect its union with alien pollen dust and so perpetuate a species
that shall surpass itself. The tree trying to encompass and overcome the
law of its own being--fixity--by sending its seeds sailing, whirling,
aviating the seas of the air, with wind for pilot to far distant clime.

You see it all of a sun-washed morning in a ride or walk through the
National Forests. You thought the tree was an inanimate thing, didn't
you? Yet you find John Muir and Dante clasping hands across the
centuries in agreement that the tree is a living, sensate thing, sensate
almost as you are; with its seven ages like the seven ages of man; with
the same ceaseless struggle to survive, to be fit to survive, to battle
up to light and stand in serried rank proud among its peers, drawing
life and strength straight from the sun.

The storm wind ramps through its thrashing branches; and what do you
suppose it is doing? Precisely what the storm winds of adversity do to
you and me: blowing down the dead leaves, snapping off the dead
branches, making us take tighter hold on the verities of the eternal
rocks, teaching us to anchor on facts, not fictions, destroying our
weakness, strengthening our flabbiness, making us prove our right to be
fit to survive. Woe betide the tree with rotten heart wood or mushy
anchorage! You see its fate with upturned roots still sticky with the
useless muck. Not so different from us humans with mushy creeds that
can't stand fast against the shocks of life!

You say all this is so much symbolism; but when the First Great Cause
made the tree as well as the man, is it surprising that the same laws of
life should govern both? It is the forester, not the symbolist, who
divides the life of the tree into seven ages; just as it is the poet,
not the philosopher, who divides the life of man in seven ages; and it
needs no Maeterlinck, or Haeckel, to trace the similarity between the
seven ages. Seedling, sapling, large sapling, pole, large pole, standard
and set--marking the ages of the trees--all have their prototypes in the
human. The seedling can grow only under the protecting nursery of earth,
air, moisture and in some cases the shade of other trees. The young
conifers, for instance, grow best under the protecting nursery of
poplars and cottonwoods, as one sees where the fire has run, and the
quick growers are already shading the shy evergreens. And there is the
same infant mortality among the young trees as in human life. Too much
shade, fire, drought, passing hoof, disease, blight, weeds out the
weaklings up to adolescence. Then, the real business of living
begins--it is a struggle, a race, a constant contention for the top, for
the sunlight and air and peace at the top; and many a grand old tree
reaches the top only when ripe for death. Others live on their three
score years and ten, their centuries, and in the case of the sugar pines
and sequoias, their decades of centuries. First comes the self-pruning,
the branches shaded by their neighbors dying and dropping off. And what
a threshing of arms, of strength against strength, there is in the storm
wind, every wrench tightening grip, to the rocks, some trees even
sending down extra roots like guy ropes for anchorhold. The tree
uncrowded by its fellows shoots up straight as a mast pole, whorl on
whorl of its branches spelling its years in a century census. It is the
crowded trees that show their almost human craft, their instinct of will
to live--cork-screwing sidewise for light, forking into two branches
where one branch is broken or shaded, twisting and bending, ever seeking
the light, and spreading out only when they reach room for shoulder
swing at the top, with such a mechanism of pumping machinery to hoist
barrels of water up from secret springs in the earth as man has not
devised for his own use. And now, when the crown has widened out to sun
and air, it stops growing and bears its seeds--seeds shaped like
parachutes and canoes and sails and wings, to overcome the law of its
own fixity--life striving to surpass itself, as the symbolists and the
scientists say, though symbolist and scientist would break each other's
heads if you suggested that they both preach the very same thing.

And a lost tree is like a lost life; utter loss, bootless waste. You see
it in the bleached skeleton spars of the dead forest where the burn has
run. You see it where the wasteful lumberman has come cutting
half-growns and leaving stumps of full-growns three or four feet high
with piles of dry slash to carry the first chance spark. The leaf litter
here would have enriched the soil and the waste slash would keep the
poor of an Eastern city in fuel. Once, at a public meeting, I happened
to mention the ranger's rule that stumps must be cut no higher than
eighteen inches, and the fact that in the big tree region of the Rocky
Mountains many stumps are left three and four feet high. Someone took
smiling exception to the height of those stumps. Yet in the redwood and
Douglas fir country stumps are cut, not four feet, but nine feet high,
leaving waste enough to build a small house. And it will take not a
hundred, not two hundred, but a thousand years, to bring up a second
growth of such trees.

       *       *       *       *       *

Sitting down to dinner at a little mountain inn, I noticed only two
families besides ourselves; and they were residents of the mountain. I
thought of those hotels back in the cities daily turning away health
seekers.

"How is it you haven't more people here, when the cities can't take care
of all the people who come?" I asked the woman of the house.

"People don't seem to know about the National Forests," she said. "They
think the forests are only places for lumber and mills."




CHAPTER III

THROUGH THE PECOS NATIONAL FORESTS OF NEW MEXICO


The ordinary Easterner's idea of New Mexico is of a cloudless,
sun-scorched land where you can cook an egg by laying it on the sand any
day in the year, winter or summer. Yet when I went into the Pecos
National Forest, I put on the heaviest flannels I have ever worn in
northernmost Canada and found them inadequate. We were blocked by four
feet of snow on the trail; and one morning I had to break the ice in my
bedroom pitcher to get washing water. To be sure, it is hot enough in
New Mexico at all seasons of the year; and you can cook that egg all
right if you keep down on the desert sands of the southern lowlands and
mesas; but New Mexico isn't all scorched lowlands and burnt-up mesas.
You'll find your egg in cold storage if you go into the different
National Forests, for most of them lie above an altitude of 8,000 feet;
and at the headwaters of the Pecos, you are between 10,000 and 13,000
feet high, according as you camp on Baldy Pecos, or the Truchas, or
Grass Mountain, or in Horse-Thief Caņon.

There are several other ways in which the National Forests of New
Mexico discount Eastern expectation.

First of all, they are cheap; and that is not true of the majority of
trips through the West. Ordinarily, it costs more to take a trip to the
wilds of the West than to go to Europe. What with enormous distances to
be traversed and extortionate hotel charges, it is much cheaper to go to
Paris than to San Francisco; but this is not true of the Forests of New
Mexico. Prices have not yet been jacked up to "all the traffic will
stand." The constant half-hour leak of tips at every turn is unknown. If
you gave a tip to any of the ranch people who take care of you in the
National Forests of Mexico, the chances are they would hand it back,
leaving you a good deal smaller than you feel when you run the gauntlet
of forty servitors lined up in a Continental hotel for tips. In letters
of gold, let it be written across the face of the heavens--_There is
still a no-tip land._ As prices rule to-day in New Mexico, you can
literally take a holiday cheaper in the National Forests than you can
stay at home. Once you have reached the getting off place from the
transcontinental railroad, it will cost you to go into the Forests $4 an
hour by motor, and the roads are good enough to make a long trip fast.
In fact, you can set down the cost of going in and out at not less than
$2, nor more than $4. If you hire a team to go in, it will not cost you
more than $4 a day, including driver, driver's meals and horse feed. Or
you may still buy a pony in New Mexico at from $35 to $60, and so have
your own horse for a six weeks' holiday. To rent a horse by the month
would probably not cost $20. Set your going in charges down at $2--where
will you go? All through the National Forests of New Mexico are ranch
houses, usually old Mexican establishments taken over and modernized,
where you can board at from $8 to $10 a week. Don't picture to yourself
an adobe dwelling with a wash basin at the back door and a roller towel
that has been too popular; that day has been long passed in the ranches
of New Mexico. The chances are the adobe has been whitewashed, and your
room will look out either on the little courtyard in the center, or from
the piazza outside down the valleys; and somewhere along the courtyard
or piazza facing the valley will be a modern bathroom with hot and cold
water. The dining-room and living-room will be after the style of the
old Franciscan Mission architecture that dominates all the architecture
of the Southwest--conical arches opening from one room into another,
shut off, perhaps, by a wicket gate. Many of the ranch houses are
flanked by dozens of little portable, one-roomed bungalows, tar-paper
roof, shingle wainscot, and either white tenting or mosquito wire
halfway up; and this is by all odds the best type of room for the health
seeker who goes to New Mexico. He endangers neither himself nor others
by housing close to neighbors. In fact, the number of health seekers
living in such little portable boxes has become so great in New Mexico
that they are locally known as "tent-dwellers." It need scarcely be said
that there are dozens and dozens of ranch houses that will not take
tuberculous patients; so there is no danger to ordinary comers seeking a
holiday in the National Forests. On the other hand, there is no hardship
worked on the invalid. For a sum varying from $50 to $100, he can buy
his own ready-made, portable house; and arrangements can easily be made
for sending in meals.

[Illustration: Chili peppers drying outside pueblo dwelling. The
structure of sticks on the roof is a cage where an eagle is kept for its
feathers, which are used in religious rites]

The next surprise about the National Forests of New Mexico is the
excellence of roads and trails. You can go into the very heart of _most_
of the Forests by motor, of _all_ of the Forests by team (be sure to
hire a strong wagon); and you can ride almost to the last lap of the
highest peaks along bridle trails that are easy to the veriest beginner.
In the Pecos Forest are five or six hundred miles of such trails cut by
the rangers as their patrol route; and New Mexico has for some seasons
been cutting a graded wagon road clear across the ridges of two mountain
ranges, a great scenic highway from Santa Fe to Las Vegas, from eight to
ten thousand feet above sea level. One of the most marvelous roads in
the world it will be when it is finished, skirting inaccessible caņons,
shy Alpine lakes and the eternal snows all through such a forest of huge
mast pole yellow pine as might be the park domain of some old baronial
lord on the Rhine. This road is now built halfway from each end. It is
not clear of snow at the highest points till well on to the end of May;
but you can enter the Pecos at any season at right angles to this road,
going up the caņon from south to north.

The great surprise in the National Forests of New Mexico is the great
plenitude of game; and I suppose the Pecos of New Mexico and the White
Mountains of Arizona are the only sections of America of which this can
still be said. In two hours, you can pull out of the Pecos more trout
than your entire camp can eat in two days. Wild turkey and quail still
abound. Mountain lion and wildcat are still so frequent that they
constitute a peril to the deer, and the Forest Service actually needs
hunters to clear them out for preservation of the turkey and deer. As
for bear, as many as eight have been trapped in three weeks on the
Sangre de Christo Range. In one of the caņons forking off the Pecos at
right angles, twenty-six were trapped and shot in three months.

Lastly, the mountain caņons of New Mexico are second in grandeur to none
in the world. People here have not caught the climbing mania yet; that
will come. But there are snow peaks of 13,500 feet yet awaiting the
conqueror, and the scenery of the Upper Pecos might be a section of the
Alps or Canadian Rockies set bodily down in New Mexico. And please to
remember--with all these advantages, cheapness, good accommodation,
excellent trails and abundance of game--these National Forests of New
Mexico are only one day from Kansas City, only two days from Chicago,
only sixty hours from New York or Washington, which seems to prove that
the National Forests are as much a possession to the East as to the
West.

You can strike into the Pecos in one of three ways: by Santa Fe, by Las
Vegas, or by Glorieta, all on the main line of the railroad. I entered
by way of Glorieta because snow still packed the upper portions of the
scenic highway from Santa Fe and Las Vegas. As the train pants up over
the arid hills, 6,000, 7,000, 7,500 feet, you would never guess that
just behind these knolls of scrub pine and juniper, the foothills
rolling back to the mountains, whose snow peaks you can see on the blue
horizon, present a heavy growth of park-like yellow pine forests--trees
eighty to 150 feet high, straight as a mast, clear of under-branching
and underbrush, interspersed with cedar and juniper and Engelmann
spruce. Ten years ago, before the Pecos was taken in the National
Forests, goats and sheep ate these young pine seedlings down to the
ground; but of late, herds have been permitted only where the seedlings
have made headway enough to resist trampling, and thousands of acres are
growing up to seedling yellow pines as regular and thrifty as if set out
by nurserymen. In all, the Pecos Forest includes some 750,000 acres; and
in addition to natural seeding, the Forest men are yearly harrowing in
five or six hundred acres of yellow pine; so that in twenty-five years
this Forest is likely to be more densely wooded than in its primeval
state.

The train dumps you off at Glorieta, a little adobe Mexican town hedged
in by the arid foothills, with ten-acre farm patches along the valley
stream, of wonderfully rich soil, every acre under the ditch, a homemade
system of irrigation which dates back to Indian days when the Spanish
first came in the fifteen hundreds and found the same little
checkerboard farm patches under the same primitive ditch system. A
glance tells you that nearly all these peon farms are goat ranches. The
goats scrabble up over the hills; and on the valley fields the farmer
raises corn and oats enough to support his family and his stock. We, in
the East, who pay from $175 to $250 for a horse, and twenty to thirty
cents a pound for our meat, open our eyes wide with wonder when we learn
that horses can still be bought here for from $35 to $60 and meat at $2
a sheep. To be sure, this means that the peon Mexican farmer does not
wax opulent, but he does not want to wax opulent; $40 or $100 a year
keeps him better than $400 or $1,000 would keep you; and a happier
looking lot of people you never saw than these swarthy descendants of
old Spain still plowing with single horse wooden plows, with nothing
better for a barn than a few sticks stuck up with a wattle roof.

Then suddenly, it dawns on you--this is not America at all. It is a bit
of old Spain picked up three centuries ago and set down here in the
wilderness of New Mexico, with a sprinkling of outsiders seeking health,
and a sprinkling of nondescripts seeking doors in and out of mischief.
The children in bright red and blue prints playing out squat in the
fresh-plowed furrows, the women with red shawls over heads, brighter
skirts tucked up, sprawling round the adobe house doorways, the goats
bleating on the red sand hills--all complete the illusion that you have
waked up in some picturesque nook of old Spain. What Quebec is to
Canada, New Mexico is to the United States--a mosaic in color; a bit of
the Old World set down in the New; a relic of the historic and the
picturesque not yet sandpapered into the commonplace by the friction of
progress and democracy. I confess I am glad of it. I am glad there are
still two nooks in America where simple folk are happy just to be alive,
undisturbed by the "over-weaning ambition that over-vaulteth itself" and
falls back in social envy and class hate. "Our people, no, they are not
ambish!" said an old Mexican to me. "Dey do not wish wealfth--no--we
have dis," pointing to all his own earthly belongings in the little
whitewashed adobe room, "and now I will read you a little poem I make on
de snow mountains. Hah! Iss not dis good?"

"Mighty good," though I was not thinking of the poem. I was thinking of
the spirit that is contented enough to _see_ poetry in the great white
mountains through the door of a little whitewashed adobe room; and in
this case, it was a sick room. Presently, he got up out of his bed, and
donned an old military cape, and came out in the sunlight to have me
photograph him, so that his friends would have it _after_.

       *       *       *       *       *

Having reached Glorieta, you have decided which of the many ranch houses
in the Pecos Forest you will stay at; or if you have not decided, a few
words of inquiry with the station agent or a Forest Service man will put
you wise; and you telephone in for rig or motor to come out for you. Any
normal traveler does not need to be told that these ranch houses are
not regular boarding houses as you understand that term; but as a great
many travelers are not normal, perhaps I should explain. The custom of
taking strangers has arisen from those old days when there were no inns
and all passers-by were given beds and meals as a matter of course.
Those days are past, but luckily for outsiders, the custom survives;
only remember while you pay, you go as a _guest_, and must not expect a
valet to clean your boots and to quake at any discord of nerves untuned
by the jar of town.

In half an hour after leaving the transcontinental train, we were
spinning out by motor to the well-known Harrison Ranch, the rolling,
earth-baked hills gradually rising, the forest growth thickening, the
little checkerboard farms taking on more and more the appearance of
settlement than on the desert which the railroads traverse. Presently,
at an elevation of 8,000 feet; we pulled up in Pecos Town before the
long, low, whitewashed ranch house, the two ends coming back in an L
round the court, the main entrance on the other side of it. You expected
to find wilderness. Well, there is an upright piano, and there is a
gramophone with latest musical records, and close by the davenport where
hangs a grizzly bear pelt, stands a banjo. You have scarcely got travel
togs off before dinner is sounded by the big copper ranch bell hung on
the piazza after the fashion of the Missions.

After dinner, you go over to the Supervisor's office for advice on going
up the caņon. Technically, this is not necessary; but it is wise for a
great many reasons. He will tell you where to get, and what to pay for,
your camp outfit; where to go and how to go. He will show you a map with
the leading trails and advise you as to the next stopping place. To hunt
predatory animals--bear and wolf and cat and mountain lion--you need no
permit; but if you are an outsider, you need one to get trout and turkey
and deer. Another point: are you aware that you are going into a country
as large as two or three of the Eastern States put together; and that
the forests in the upper caņons are very dense; and that you might get
lost; and that it is a good thing to leave somebody on the outside edge
who knows where you have gone?

On my way back from the Supervisor's office, the sick man called me in
and told me his life story and showed me his poem. As he is a Mexican,
has been a delegate to the Constitutional Convention and is somewhat of
a politician, it may be worth while setting down his views.

"What is going to happen in Old Mexico?"

"Ah, only one t'ing possible--los Americanos must go in."

"Why?"

"Well," with a shrug, "Diaz cannot--cannot control. Madero, he cannot
control better dan Diaz. Los Americanos must go in."

It is a bit of a surprise to find in this little Pecos Town of adobe
huts set down higgledy-piggledy a tiny stone church with stained glass
windows, a little gem in a wilderness. I slipped through the doors and
sat watching the sunset through the colored windows and dreaming of the
devotees whose ideals had been built into the stones of these quiet
walls.

Three miles lower down the valley is a still older church built
in--well, they tell you all the way from 1548 and 1600 to 1700. I dare
say the middle date is the nearest right. At all events, the bronze bell
of this old ruin dated before 1700; and when preparations were under way
for the Chicago World's Fair, these old Mission bells were so much in
demand that the prices went up to $500; and the Mexicans of Pecos were
so fearful of the desecrating thief that they carried this ancient bell
away and buried it in the mountains--where, no man knows: it has never
since been found. You have been told so often that the mountains of
America lack human and historic interest that you have almost come to
believe it. Does all this sound like lack of human interest? Yet it is
most of it 8,000 feet above sea level, and much of it on the top of the
snow peaks between ten and thirteen thousand feet up.

       *       *       *       *       *

At eight o'clock Tuesday, April 18, I set out up the caņon with a span
of stout, heavy horses, an exceptionally strong democrat wagon, and a
very careful Mexican driver. To those who know mountain travel, I do not
need to describe the trails up Pecos Caņon. I consider it a safer road
than Broadway, New York, or Piccadilly, London; but people from Broadway
or Piccadilly might not consider it so. It isn't a trail for a motor
car, though the scenic highway cutting this at right angles will be
when it is finished; and it isn't a trail for a fool. The pedestrian who
jumps forward and then back in dodging motors on Broadway, might turn
several somersaults down this trail if trying experiments in the way of
jumping. The trail is just the width of the wagon, and it clings to the
mountain side above the brawling waters in Pecos Caņon, now down on a
level with the torrent, now high up edging round ramparts of rock sheer
as a wall. You load your wagon the heavier on the inner side both going
and coming; and you sit with your weight on the inner side; and the
driver keeps the brakes pretty well jammed down on sharp in-curves and
the horses headed close in to the wall. With care, there is no danger
whatever. Lumber teams traverse the road every day. With
carelessness--well, last summer a rig and span and four occupants went
over the edge head first: nobody hurt, as the steep slope is heavily
wooded and you can't slide far.

Ranch after ranch you pass with the little portable houses for "the tent
dwellers;" and let it be emphasized that well folk must be careful how
they go into quarters which tuberculous patients have had. Carry your
own collapsible drinking cup. Cabins and camps of city people from
Texas, from the Pacific Coast, from Europe, dot the level knolls where
the big pines stand like sentinels, and the rocks shade from wind and
heat, and the eddying brook encircles natural lawn in trout pools and
miniature waterfalls. Wherever the caņon widens to little fields, the
Mexican farmer's adobe hut stands by the roadside with an intake ditch
to irrigate the farm. The road corkscrews up and up, in and out, round
rock flank and rampart and battlement, where the caņon forks to right
and left up other forested caņons, many of which, save for the hunter,
have never known human tread. Straight ahead north there, as you dodge
round the rocky abutments crisscrossing the stream at a dozen fords,
loom walls and domes of snow, Baldy Pecos, a great ridge of white, the
two Truchas Peaks going up in sharp summits. The road is called twenty
miles as the crow flies; but this is not a trail as the crow flies. You
are zigzagging back on your own track a dozen places; and there is no
lie as big as the length of a mile in the mountains, especially when the
wheels go over stones half their own size. Where the snow peaks rear
their summits is the head of Pecos Caņon--a sort of snow top to the
sides of a triangle, the Santa Fe Range shutting off the left on the
west, the Las Vegas or Sangre de Christo Mountains walling in the right
on the east. I know of nothing like it for grandeur in America except
the Rockies round Laggan in Canada.

[Illustration: The Pueblo of Taos, where the houses are practically
communal dwellings five stories in height]

I had put on heaviest flannels in the morning; and now donned in
addition a cowboy slicker and was cold--this in a land where the
Easterner thinks you can sizzle eggs by laying them on the sand. An old
Mexican jumps into the front seat with the driver near a deserted mining
camp, and the two sing snatches of Spanish songs as we ascend the caņon.
Promptly at twelve, Tomaso turns back and asks me the time. When I say
it is dinner, he digs out of his box a paper of soda biscuits and asks
me to "have a crack." To reciprocate that kindness, I loan him my
collapsible drinking cup to go down to the caņon for some water.
Tomaso's courtesy is not to be outdone. After using, he dries that cup
off with an ancient bandana, which I am quite sure has been used for ten
years; but fortunately he does not offer me a drink.

Winsor's Ranch marks the end of the wagon road up the caņon. From this
point, travel must be on foot or horseback; and though the snow peaks
seem to wall in the north, they are really fifteen miles away with a
dozen caņons heavily forested like fields of wheat between you and them.
In fact, if you followed up any of these side caņons, you would find
them, too, dotted with ranch houses; but beyond them, upper reaches yet
untrod.

Up to the right, above a grove of white aspens straight and slender as a
bamboo forest, is a rounded, almost bare lookout peak 10,000 feet high
known as Grass Mountain. We zigzag up the lazy switchback trail, past
the ranger's log cabin, past a hunting lodge of some Texas club, through
the fenced ranch fields of some New York health seekers come to this
10,000 feet altitude horse ranching; and that brings up another
important feature of the "tent dwellers" in New Mexico. There is nothing
worse for the consumptive than idle time to brood over his own
depression. If he can combine outdoor sleeping and outdoor living and
twelve hours of sunshine in a climate of pure ozone with an easy
occupation, conditions are almost ideal for recovery; and that is what
thousands are doing--combining light farming, ranching, or fruit growing
with the search for health. We passed the invalid's camp chair on this
ranch where "broncho breaking" had been in progress.

Grass Mountain is used as a lookout station for fires on the Upper
Pecos. The world literally lies at your feet. You have all the
exaltation of the mountain climber without the travail and labor; for
the rangers have cut an easy trail up the ridge; and you stand with the
snow wall of the peaks on your north, the crumpled, purpling masses of
the Santa Fe Range across the Pecos Caņon, and the whole Pecos Valley
below you. Not a fire can start up for a hundred miles but the mushroom
cone of smoke is visible from Grass Mountain and the rangers spur to the
work of putting the fire out. Though thousands of outsiders camp and
hunt in Pecos Caņon every year, not $50 loss has occurred through fire;
and the fire patrol costs less than $47 a year. The "why" of this
compared to the fire-swept regions of Idaho is simply a matter of
trails. The rangers have cut five or six hundred miles of trails all
through the Pecos, along which they can spur at breakneck speed to put
out fires. In Idaho and Washington, thanks to the petty spites of local
congressmen and senators, the Service has been so crippled by lack of
funds that fewer trails have been cut through that heavy Northwest
timber; and men cannot get out on the ground soon enough to stop the
fire while it is small. So harshly has the small-minded policy of
penuriousness reacted on the Service in the Northwest that last year
the rangers had to take up a subscription among themselves to bury the
men who perished fighting fire. Pecos Service, too, had its struggle
against spite and incendiarism in the old days; but that is a story long
past; and to-day, Pecos stands as an example of what good trail making
will do to prevent fires.

We walked across the almost flat table of Grass Mountain and looked down
the east side into the Las Vegas Caņon. Four feet of snow still clung to
the east side of Grass Mountain, almost a straight precipice; and across
the forested valley lay another ten or twelve feet of snow on the upper
peaks of the Sangre de Christo Range. A pretty legend clings to that
Sangre de Christo Range; and because people repeat the foolish statement
that America's mountains lack legend and lore, I shall repeat it, though
it is so very old. The holy _padre_ was jogging along on his mule one
night leading his little pack burro behind, but so deeply lost in his
vesper thoughts that he forgot time and place. Suddenly, the mule
stopped midway in the trail. The holy father looked up suddenly from his
book of devotions. The rose-tinted afterglow of an Alpine sunset lay on
the glistening snows of the great silent range. He muttered an _Ave
Maria_; "Praise be God," he said; "for the Blood of Christ;" and as
Sangre de Christo the great white ridge has been known ever since.




CHAPTER IV

THE CITY OF THE DEAD IN FRIJOLES CAŅON


I am sitting in one of the caves of the Stone Age. This is not fiction
but fact. I am not speculating as to _how_ those folk of neolithic times
lived. I am writing in one of the cliff houses _where_ they lived,
sitting on the floor with my feet resting on the steps of an entrance
stone stairway worn hip-deep through the volcanic rock by the moccasined
tread of æons of ages. Through the cave door, looking for all the world
from the outside like a pigeon box, I can see on the floor of the valley
a community house of hundreds of rooms, and a sacred _kiva_ or
ceremonial chamber where gods of fire and water were invoked, and a
circular stone floor where men and women danced the May-pole before
Julius Cæsar was born, before--if Egyptian archæologists be correct--the
dynasties of the Nile erected Pyramid and Sphinx to commemorate their
own oblivion. To my right and left for miles--for twelve miles, to be
correct--are thousands of such cave houses against the face of the
cliff, as the one in which I now write. Boxed up by the snow-covered
Jemez (Hamez) Mountains at one end, with a black basalt gash in the rock
at the other end through which roars a mountain torrent and waterfalls
too narrow for two men to walk abreast, with vertical walls of yellow
pumice straight up and down as if leveled by a giant trowel, in this
valley of the Frijoles waters once dwelt a nation, dead and gone before
the Spaniards came to America, vanished leaving not the shadow of a
record behind long before William the Conqueror crossed to England,
contemporaneous, perhaps--for all science knows to the contrary--with
that 20,000 B.C. Egyptian desert runner lying in the British Museum.

Lying in my tent camp last night listening to coyote and fox barking and
to owls hooting from the dead silent city of the yellow cliff wall, I
fell to wondering on this puzzle of archæologist and historian--what
desolated these bygone nations? The theory of desiccation, or drought,
so plausible elsewhere, doesn't hold for one minute when you are here on
the spot; for there is the mountain brook brawling through the Valley
not five minutes' scramble from any one of these caves; and there on the
far western sky-line are the snows of the Jemez Mountains, which must
have fed this brook since this part of the earth began. Was it war, or
pestilence, or captivity, that made of the populous city a den of
wolves, a resort for hoot owl and bittern and fox? If pestilence, then
why are the skeletons not found in the great ossuaries and masses that
mark the pestilential destruction of other Indian races? There remain
only the alternatives of war, or captivity; and of either, not the
vestige of a shadow of a tradition remains. One man's guess is as good
as another's; and the scientist's guesses vary all the way from 8,000 B.
C. to 400 A. D. So there you are! You have as good a right to a guess
as the highest scientist of them all; and while I refrain from
speculation, I want to put on record the definite, provable fact that
these people of the Stone Age were not the gibbering, monkey-tailed
maniacs of claw finger nails and simian jaw which the half-baked
pseudo-evolutionist loves to picture of Stone Age denizens. As Jack
Donovan, a character working at Judge Abbott's in the Valley
said--"Sure, monkey men wud a' had a haard time scratchin' thro' thim
cliffs and makin' thim holes in the rocks." Remnants of shard and
pottery, structure of houses, decorations and woven cloths and skins
found wrapped as cerements round the dead all prove that these men were
a sedentary and for that age civilized people. When our Celt and Saxon
ancestors were still chasing wild boars through the forests, these
people were cultivating corn on the Upper and Lower Mesas. When Imperial
Rome's common populace boasted few garments but the ones in which they
had been born, these people were wearing a cloth woven of fiber and
rushes. When European courts trod the stately over floors of filthy
rushes, these cliff dwellers had flooring of plaster and cement, and
rugs of beaver and wolf and bear. All this you can see with your own
eyes by examining the caves and skeletons of the Jemez Forests; and the
fine glaze of the beautiful pottery work is as lost an art as the
pigments of old Italy.

       *       *       *       *       *

As you go into the Pecos Forests to play, so you go into the Jemez to
dream. You go to Pecos to hunt and fish. So you do to the Jemez; but it
is historic fact you are hunting and a reconstruction of the record of
man you are fishing for. As the Pecos Forests appeal to the strenuous
holiday hunter--the man who considers he has not had his fun till he has
broken a leg killing a bear, or stood mid-waist in snow-water stringing
fish on a line like beads on a string--so the Jemez appeals to the
dreamer, the scholar, the scientist, the artist; and I can imagine no
more ideal (nor cheaper) holiday than to join the American School of
Archæology, about which I have already spoken, that comes in here with
scientists from every quarter of the world every midsummer to camp, and
dig, and delve, and revel in the past of moonlight nights round
campfires before retiring to sleeping quarters in the caves along the
face of the cliff. The School has been a going concern for only a few
years. Yet last year over 150 scientists came in from every quarter of
the globe.

Spite of warnings to the contrary given to me both East and West, the
trip to the Jemez is one of the easiest and cheapest you can make in
America. You strike in from Santa Fe; and right here, let me set down as
emphatically as possible, two or three things pleasant and unpleasant
about Santa Fe.

First, it is the most picturesque and antique spot in America, not
excepting Quebec. Color, age, leisure; a medley of races; sand-hills
engirt by snow sky-line for eighty miles; the honking of a motor
blending with the braying of a Mexican burro trotting to market loaded
out of sight under a wood pile; Old Spain and New America; streets with
less system and order about them than an ant hill, with a modern Woman's
Board of Trade that will make you mind your P's and Q's and toe the
sanitary scratch if you are apt to be slack; the chimes, and chimes and
chimes yet again of old Catholic churches right across from a Wild West
Show where a throaty band is screeching Yankee-Doodle; little adobe
houses where I never quite know whether I am entering by the front door
or the back; the Palace where Lew Wallace wrote Ben Hur, and eighty
governors of three different nationalities preceded him, and where the
Archæological Society has its rooms with Lotave's beautiful mural
paintings of the Cliff Dwellers, and where the Historical Society has
neither room nor money enough to do what it ought in a region that is
such a mine of history. Such is Santa Fe; the only bit of Europe set
down in America; I venture to say the only picturesque spot in America,
yet undiscovered by the jaded globe-trotter.

[Illustration: Above this entrance to a cliff dwelling in the Jemez
Forest are drawings by the prehistoric inhabitants]

Second, I want to put on record that Santa Fe should be black ashamed of
itself for hiding its light under a bushel. Ask a Santa Fe man why in
the world, with all its attraction of the picturesque, the antique, the
snowy mountains, and the weak-lunged one's ideal climate, it has so few
tourists; and he answers you with a depreciatory shrug that "it's off
the main line." "Off the main line?" So is Quebec off the main line; yet
200,000 Americans a year see it. So is Yosemite off the main line; and
10,000 people go out to it every year. I have never heard that the Nile
and the Pyramids and the Sphinx were on the main line; yet foreigners
yearly reap a fortune catering to visiting Americans. Personally, it is
a delight to me to visit a place untrodden by the jaded globe-trotter,
for I am one myself; but whether it is laziness that prevents Santa Fe
blowing its own horn, or the old exclusive air bequeathed to it by the
grand dons of Spain that is averse to sounding the brass band, I love
the appealing, picturesque, inert laziness of it all; but I love better
to ask: "Why go to Egypt, when you have the wonders of an Egypt
unexplored in your own land? Why scour the crowded Alps when the snowy
domes of the Santa Fe and Jemez and Sangre de Christo lie unexplored
only an easy motor ride from your hotel?" If Santa Fe, as it is, were
known to the big general public, 200,000 tourists a year would find
delight within its purlieus; and while I like the places untrodden by
travelers, still--being an outsider, myself,--I should like the
outsiders to know the same delight Santa Fe has given me.

To finish with the things of the mundane, you strike in to Santa Fe from
a desolate little junction called Lamy, where the railroad has built a
picturesque little doll's house of a hotel after the fashion of an old
Spanish mansion. To reach the Jemez Forests where the ruins of the Cave
Dwellers exist, you can drive or motor (to certain sections only) or
ride. As the distance is forty miles plus, you will find it safer and
more comfortable to drive. If you take a driver and a team, and keep
both over two days, it will cost you from $10 to $14 for the round trip.
If you go in on a burro, you can buy the burro outright for $5 or $10.
(Don't mind if your feet do drag on the ground. It will save being
pitched.) If you go out with the American School of Archæology (Address
Santa Fe for particulars) your transportation will cost you still less,
perhaps not $2. Once out, in the caņons of the Cave Dwellers, you can
either camp out with your own tenting and food; or put up at Judge
Abbott's hospitable ranch house; or quarter yourself free of charge in
one of the thousands of cliff caves and cook your own food; or sleep in
the caves and pay for your meals at the ranch. At most, your living
expenses will not exceed $2 a day. If you do your own cooking, they need
not be $1 a day.

One of the stock excuses for Americans not seeing their own country is
that the cost is so extortionate. Does this sound extortionate?

       *       *       *       *       *

I drove out by livery because I was not sure how else to find the way.
We left Santa Fe at six A. M., the clouds still tingeing the sand-hills.
I have heard Eastern art critics say that artists of the Southwest laid
on their colors too strongly contrasted, too glaring, too much brick red
and yellow ocher and purple. I wish such critics had driven out with me
that morning from Santa Fe. Gregoire Pedilla, the Mexican driver, grew
quite concerned at my silence and ran off a string of good-natured
nonsense to entertain me; and all the while, I wanted nothing but quiet
to revel in the intoxication of shifting color. Twenty miles more or
less, we rattled over the sand-hills before we began to climb in
earnest; and in that time we had crossed the muddy, swirling Rio Grande
and left the railroad behind and passed a deserted lumber camp and met
only two Mexican teams on the way.

From below, the trail up looks appalling. It seems to be an ash shelf in
pumice-stone doubling back and back on itself, up and up, till it drops
over the top of the sky-line; but the seeming riskiness is entirely
deceptive. Travel wears the soft volcanic _tufa_ hub deep in ash dust,
so that the wheels could not slide off if they tried; and once you are
really on the climb, the ascent is much more gradual than it looks. In
fact, our horses took it at a trot without urging. A certain Scriptural
dame came to permanent grief from a habit of looking back; but you will
miss half the joy of going up to the Pajarito Plateau if you do not look
back towards Santa Fe. The town is hidden in the sand-hills. The wreaths
have gone off the mountain, and the great white domes stand out from the
sky for a distance of eighty miles plain as if at your feet, with the
gashes of purple and lilac where the passes cut into the range. Then
your horses take their last turn and you are on top of a foothill mesa
and see quite plainly why you have to drive 40 miles in order to go 20.
Here, White Rock Caņon lines both sides of the Rio Grande--precipices
steep and sheer as walls, cut sharp off at the top as a huge square
block; and coming into this caņon at right angles are the caņons where
lived the ancient Cliff Dwellers--some of them hundreds of feet above
the Rio Grande, with opening barely wide enough to let the mountain
streams fall through. To reach these inaccessible caņons, you must drive
up over the mesa, though the driver takes you from eight to ten thousand
feet up and down again over cliffs like a stair.

We lunched in a little water caņon, which gashed the mesa side where a
mountain stream came down. Such a camping place in a dry land is not to
be passed within two hours of lunching time, for in some parts of the
Southwest many of the streams are alkali; and a stream from the snows is
better than wine. Beyond our lunching place came the real reason for
this particular caņon being inaccessible to motors--a climb steep as a
stair over a road of rough bowlders with sharp climbing turns, which
only a Western horse can take. Then, we emerged on the high upper
mesa--acres and acres of it, thousands of acres of it, open like a park
but shaded by the stately yellow pine, and all of it above ordinary
cloud-line, still girt by that snowy range of opal peaks beyond. We
followed the trail at a rattling pace--the Archæological School had
placed signs on the trees to Frijoles Caņon--and presently, by great
mounds of building stone covered feet deep by the dust and débris of
ages, became aware that we were on historic ground. Nor can the theory
of drought explain the abandonment of this mesa. While it rains heavily
only two months in the year--July and August--the mesa is so high that
it is subject to sprinkling rains all months of the year; to be sure not
enough for springs, but ample to provide forage and grow corn; and for
water, these sky-top dwellers had access to the water caņons both
before and behind. What hunting ground it must have been in those old
days! Even yet you are likely to meet a flock of wild turkey face to
face; or see a mountain lion slink away, or hear the bark of coyote and
fox.

"Is this it, Gregoire?" I asked. The mound seemed irregularly to cover
several acres--pretty extensive remains, I thought.

"Ah, no--no Seņorita--wait," warned Gregoire expectantly.

I had not to wait long. The wagon road suddenly broke off short and
plumb as if you tossed a biscuit over the edge of the Flatiron roof. I
got out and looked down and then--went dumb! Afterwards, Mrs. Judge
Abbott told me they thought I was afraid to come down. It wasn't that!
The thing so far surpassed anything I had ever dreamed or seen; and the
color--well--those artists accused of over-coloration could not have
over-colored if they had tried. Pigments have not been invented that
could do it!

Picture to yourself two precipices three times the height of Niagara,
three times the height of the Metropolitan Tower, sheer as a wall of
blocked yellow and red masonry, no wider apart than you can shout
across, ending in the snows of the Jemez to the right, shut in black
basalt walls to the left, forested with the heavy pines to the very edge
and down the blocky tiers of rocks and escarpments running into blind
angles where rain and sun have dyed the terra cotta pumice blood-red.
And picture the face of the cliff under your feet, the sides of the
massive rocks eroded to the shapes of tents and tepees and beehives,
pigeon-holed by literally thousands of windows and doors and arched
caves and winding recess and portholes--a city of the dead, silent as
the dead, old almost as time!

The wind came soughing up the caņon with the sound of the sea. The note
of a lonely song sparrow broke the silence in a stab. Somewhere, down
among the tender green, lining the caņon stream, a mourning dove uttered
her sad threnody--then, silence and the soughing wind; then, more
silence; then, if I had done what I wanted to, I would have sat down on
the edge of the caņon wall and let the palpable past come touching me
out of the silence.

A community house of some hundreds of rooms lay directly under me in the
floor of the valley. This was once a populous city twelve miles long, a
city of one long street, with the houses tier on tier above each other,
reached by ladders, and steps worn hip-deep in the stone. Where had the
people gone; and why? What swept their civilization away? When did the
age-old silence fall? Seven thousand people do not leave the city of
their building and choice, of their loves and their hates, and their
wooing and their weddings, of their birth and their deaths--do not leave
without good reason. What was the reason? What gave this place of beauty
and security and thrift over to the habitation of bat and wolf? Why did
the dead race go? Did they flee panic-stricken, pursued like deer by the
Apache and the Ute and the Navajo? Or were they marched out captives,
weeping? Or did they fall by the pestilence? Answer who can! Your guess
is as good as mine! But there is the sacred ceremonial underground
chamber where they worshiped the sacred fire and the plumed serpent,
guardian of the springs; where the young boys were taken at time of
manhood and instructed in virtue and courage and endurance and
cleanliness and reticence. "If thou art stricken, die like the deer with
a silent throat," says the adage of the modern Pueblo Indian. "When the
foolish speak, keep thou silent." "When thou goest on the trail, carry
only a light blanket." Good talk, all of it, for young boys coming to
realize themselves and life! And there farther down the valley is the
stone circle or dancing floor where the people came down from their
cliff to make merry and express in rhythm the emotions which other
nations express in poetry and music. The whole city must have been the
grandstand when the dancing took place down there.

It was Gregoire who called me to myself.

"We cannot take the wagon down there," he said. "No wagon has ever gone
down here. You walk down slow and I come with the horses, one by one."

It sounded a good deal easier than it looked. I haven't seen a steeper
stair; and if you imagine five ladders trucked up zigzag against the
Flatiron Building and the Flatiron Building three times higher than it
is, you'll have an idea of the appearance of the situation; but it
looked a great deal harder than it really was, and the trail has since
been improved. The little steps cut in the volcanic _tufa_ or white
pumice are soft and offer a grip to foothold. They grit to your footstep
and do not slide like granite and basalt, though if New Mexico wants to
make this wonderful Frijoles Caņon accessible to the public, or if the
Archæological School can raise the means and coöperate with the Forestry
Service trail makers, a broad graded wagon road should be cut down the
face of this caņon, graded gradually enough for a motor. The day that is
done, visitors will number not 150 a year but 150,000; for nothing more
exquisitely beautiful and wonderful exists in America.

It seems almost incredible that Judge and Mrs. Abbott have brought down
this narrow, steep tier of 600 steps all the building material, all the
furniture, and all the farm implements for their charming ranch place;
but there the materials are and there is no other trail in but one still
less accessible.

That afternoon, Mrs. Abbott and I wandered up the valley two or three
miles and visited the high arched ceremonial cave hundreds of feet up
the face of the precipice. The cave was first discovered by Judge and
Mrs. Abbott on one of their Sunday afternoon walks. The Archæological
School under Dr. Hewitt cleared out the débris and accumulated erosion
of centuries and put the ceremonial chamber in its original condition.
"Restoring the ruins" does not mean "manufacturing ruins." It means
digging out the erosion that has washed and washed for thousands of
years down the hillsides during the annual rains. All the caves have
been originally plastered in a sort of terra cotta or ocher stucco.
When that is reached and the charred wooden beams of the smoked, arched
ceilings, restoration stops. The aim is to put the caves as they were
when the people abandoned them. On the floors is a sort of rock bottom
of plaster or rude cement. When this is reached, digging stops. It is in
the process of digging down to these floors that the beautiful specimens
of prehistoric pottery have been rescued. Some of these specimens may be
seen in Harvard and Yale and the Smithsonian and the Natural History
Museum in New York, and in the Santa Fe Palace, and the Field Museum of
Chicago. Sometimes as many as four feet of erosion have overlaid the
original flooring. When digging down to the flooring of the ceremonial
cave, an _estufa_ or sacred secret underground council chamber was
found; and this, too, was restored. The pueblo of roofless chambers seen
from the hilltop on the floor of the valley was dug from a mound of
débris. In fact, too great praise cannot be given Dr. Hewitt and his
co-workers for their labors of restoration; and the fact that Dr. Hewitt
was a local man has added to the effectiveness of the work, for he has
been in a position to learn from New Mexican Indians of any discoveries
and rumors of discoveries in any of the numerous caves up the Rio
Grande. For instance, when about halfway down the trail that first day,
at the Frijoles Caņon or Rito de los Frijoles, as it is called, I met on
an abrupt bend in the trail a Pueblo Indian from Santa Clara--blue jean
suit, red handkerchief around neck, felt hat, huge silver earrings and
teeth white as pearls--Juan Gonzales, one of the workers in the caņon,
who knows every foot of the Rio Grande. Standing against the white
pumice background, it was for an instant as if one of the cave people
had stepped from the past. Well, it was Wan, as we outsiders call him,
who one day brought word to the Archæological workers that he had found
in the pumice dust in one of the caves the body of a woman. The cave was
cleaned out or restored, and proved to be a back apartment or burial
chamber behind other chambers, which had been worn away by the
centuries' wash. The cerements of the body proved to be a woven cloth
like burlap, and beaver skin. There you may see the body lying to-day,
proving that these people understood the art of weaving long before the
Flemings had learned the craft from Oriental trade.

You could stay in the Rito Caņon for a year and find a cave of fresh
interest each day. For instance, there is the one where the form of a
huge plumed serpent has been etched like a molding round under the
arched roof. The serpent, it was, that guarded the pools and the
springs; and when one considers where snakes are oftenest found, it is
not surprising that the serpent should have been taken as a totem
emblem. Many of the chambers show six or seven holes in the
floor--places to connect with the Great Earth Magician below. Little
alcoves were carved in the arched walls for the urns of meal and water;
and a sacred fireplace was regarded with somewhat the same veneration as
ancient Orientals preserved their altar fires. In one cave, some old
Spanish _padre_ has come and carved a huge cross, in rebuke to pagan
symbols. Other large arched caves have housed the wandering flocks of
goats and sheep in the days of the Spanish régime; and there are other
caves where horse thieves and outlaws, who infested the West after the
Civil War, hid secure from detection. In fact, if these caves could
speak they "would a tale unfold."

[Illustration: Looking down on the ruins of a prehistoric dwelling from
one of the upper caves in the Rito de las Frijoles, New Mexico]

The aim of the Archæological Society is year by year to restore portions
till the whole Rito is restored; but at the present rate of financial
aid, complete restoration can hardly take place inside a century. When
you consider that the Rito is only one of many prehistoric areas of New
Mexico, of Utah, of Colorado, awaiting restoration, you are constrained
to wish that some philanthropist would place a million or two at the
disposal of the Archæological Society. If this were done, no place on
earth could rival the Rito; for the funds would make possible not only
the restoration of the thousands of mounds buried under tons of débris,
but it would make the Caņon accessible to the general public by easier,
nearer roads. The inaccessibility of the Rito may be in harmony with its
ancient character; but that same inaccessibility drives thousands of
tourists to Egypt instead of the Jemez Forests.

There are other things to do in the Caņon besides explore the City of
the Dead. Wander down the bed of the stream. You are passing through
parks of stately yellow pine, and flowers which no botanist has yet
classified. There is the globe cactus high up on the black basalt
rocks, blood-red and fiery as if dyed in the very essence of the sun.
There is the mountain pink, compared to which our garden and greenhouse
beauties are pale as white woman compared to a Hopi. There is the
short-stemmed English field daisy, white above, rosy red below, of which
Tennyson sings in "Maud." Presently, you notice the stream banks
crushing together, the waters tumbling, the pumice changing to granite
and basalt; and you are looking over a fall sheer as a plummet, fine as
mist.

Follow farther down! The caņon is no longer a valley. It is a corridor
between rocks so close they show only a slit of sky overhead; and to
follow the stream bed, you must wade. Beware how you do that on a warm
day when a thaw of snow on the peaks might cause a sudden freshet; for
if the waters rose here, there would be no escape! The day we went down
a thaw was not the danger. It was cold; the clouds were looming rain,
and there was a high wind. We crept along the rock wall. Narrower and
darker grew the passageway. The wind came funneling up with a mist of
spray from below; and the mossed rocks on which we waded were slippery
as only wet moss can be. We looked over! Down--down--down--tumbled the
waters of the Rito, to one black basin in a waterfall, then over a ledge
to another in spray, then down--down--down to the Rio Grande, many feet
below. You come back from the brink with a little shiver, but it was a
shiver of sheer delight. No wonder dear old Bandelier, the first of the
great archæologists to study this region, opens his quaint myth with the
simple words--"The Rito is a beautiful place."




CHAPTER V

THE ENCHANTED MESA OF ACOMA


They call it "the Enchanted Mesa," this island of ocher rock set in a
sea of light, higher than Niagara, beveled and faced straight up and
down as if smoothed by some giant trowel. One great explorer has said
that its flat top is covered by ruins; and another great scientist has
said that it isn't. Why quarrel whether or not this is the Enchanted
Mesa? The whole region is an Enchanted Mesa, a Painted Desert, a Dream
Land where mingle past and present, romance and fact, chivalry and
deviltry, the stately grandeur of the old Spanish don and the smart
business tricks of modern Yankeedom.

Shut your mind to the childish quarrel whether there is a heap of old
pottery shards on top of that mesa, or whether the man who said there
was carried it up with him; whether the Hopi hurled the Spaniards off
that particular cliff, or off another! Shut your mind to the childish,
present-day bickering, and the past comes trooping before you in painted
pageantry more gorgeous and stirring than fiction can create. First
march the enranked old Spanish dons encased in armor-plate from visor to
leg greaves, in this hot land where the very touch of metal is a burn.
Back at Santa Fe, in Governor Prince's fine collection, you can see one
of the old breastplates dug up from these Hopi mesas with the bullet
hole square above the heart. Of course, your old Spanish dons are
followed by cavalry on the finest of mounts, and near the leader rides
the priest. Sword and cross rode grandly in together; and up to 1700,
sword and cross went down ignominiously before the fierce onslaught of
the enraged Hopi. I confess it does not make much difference to me
whether the Spaniards were hurled to death from this mesa--called
Enchanted--or that other ahead there, with the village on the tip-top of
the cliff like an old castle, or eagle's nest. The point is--pagan
hurled Christian down; and for two centuries the cross went down with
the sword before savage onslaught. Martyr as well as soldier blood dyed
these ocher-walled cliffs deeper red than their crimson sands.

Then out of the romantic past comes another era. The Navajo warriors
have obtained horses from the Spaniards; and henceforth, the Navajo is a
winged foe to the Hopi people across Arizona and New Mexico. You can
imagine him with his silver trappings and harnessings and belts and
necklaces and turquoise-set buttons down trouser leg, scouring below
these mesas to raid the flocks and steal the wives of the Hopi; and the
Hopi wives take revenge by conquering their conqueror, bringing the arts
and crafts of the Hopi people--silver work, weaving, basketry--into the
Navajo tribe. I confess it does not make much difference to me whether
the raid took place a minute before midday, or a second after
nightfall. I can't see the point to this breaking of historical heads
over trifles. The point is that after the incoming of Spanish horses and
Spanish firearms, the Navajos became a terror to the Hopi, who took
refuge on the uppermost tip-top of the highest mesas they could find.
There you can see their cities and towns to this day.

And if you let your mind slip back to still remoter eras, you are lost
in a maze of antiquities older than the traditions of Egypt. Draw a line
from the Manzano Forests east of Albuquerque west through Isleta and
Laguna and Acoma and Zuņi and the three mesas of Arizona to Oraibi and
Hotoville for 400 miles to the far west, and along that line you will
find ruins of churches, temples, council halls, call them what you will,
which antedate the coming of the Spaniards by so many centuries that not
even a tradition of their object remained when the conquerors came. Some
of these ruins--in the Manzanos and in western Arizona--would house a
modern cathedral and seat an audience of ten thousand. What were they:
council halls, temples, what? And what reduced the nation that once
peopled them to a remnant of nine or ten thousand Hopi all told? Do you
not see how the past of this whole Enchanted Mesa, this Painted Desert,
this Dream Land, is more romantic than fiction could create, or than
picayune historic disputes as to dates and broken crockery?

[Illustration: A Hopi wooing, which has an added interest in that among
the Hopi Indians, women are the rulers of the household]

There are prehistoric cliff dwellings in this region of as great marvel
as up north of Santa Fe; north of Ganado at Chin Lee, for instance. But
if you wish to see the modern descendants of these prehistoric Cliff
Dwellers, you can see them along the line of the National Forests from
the Manzanos east of Albuquerque to the Coconino and Kaibab at Grand
Caņon in Arizona. Let me explain here also that the Hopi are variously
known as Moki, Zuņi, Pueblos; but that Hopi, meaning peaceful and
life-giving, is their generic name; and as such, I shall refer to them,
though the western part of their reserve is known as Moki Land. You can
visit a pueblo at Isleta, a short run by railroad from Albuquerque; but
Isleta has been so frequently "toured" by sightseers, I preferred to go
to the less frequented pueblos at Laguna and Acoma, just south of the
western Manzano National Forests, and on up to the three mesas of the
Moki Reserve in Arizona. Also, when you drive across Moki Land, you can
cross the Navajo Reserve, and so kill two birds with one stone.

Up to the present, the inconvenience of reaching Acoma will effectually
prevent it ever being "toured." When you have to take a local train that
lands you in an Indian town where there is no hotel at two o'clock in
the morning, or else take a freight, which you reach by driving a mile
out of town, fording an irrigation ditch and crawling under a barb wire
fence--there is no immediate danger of the objective point being rushed
by tourist traffic. This is a mistake both for the tourist and for the
traffic. If anything as unique and wonderful as Acoma existed in Egypt
or Japan, it would be featured and visited by thousands of Americans
yearly. As it is, I venture to say, not a hundred travelers see Acoma's
Enchanted Mesa in a year, and half the number going out fail to see it
properly owing to inexperience in Western ways of meeting and managing
Indians. For instance, the day before I went out, a traveler all the way
from Germany had dropped off the transcontinental and taken a local
freight for the Hopi towns. When a tourist wants to see things in
Germany, he finds a hundred willing palms out to collect and point the
way; but when a tourist leaves the beaten trail in America, if he asks
too many questions, he is promptly told to "go to--" I'll not say where.
That German wasn't in a good mood when he dropped off the freight train
at Laguna. Good rooms you can always get at the Marmons, but there is no
regular meal place except the section house. If you are a good
Westerner, you will carry your own luncheon, or take cheerful pot luck
as it comes; but the German wasn't a good Westerner; and it didn't
improve his temper to have butter served up mixed with flies to the tune
of the landlady's complaint that "it didn't pay nohow to take tourists"
and she "didn't see what she did it for anyway."

They tell you outside that it is a hard drive, all the way from
twenty-five to thirty miles to Acoma. Don't you believe it! For once,
Western miles are too short. The drive is barely eighteen miles and as
easy as on a paved city street; but the German had left most of his
temper at Laguna. When he reached the foot of the steep acclivity
leading up to the town of Acoma on the very cloud-crest of a rampart
rock and found no guide, he started up without one and, of course,
missed the way. How he ever reached the top without breaking his neck is
a wonder. The Indians showed me the way he had come and said they could
not have done it themselves. Anyway, what temper he had not left at
Laguna he scattered sulphurously on the rocks before he reached the
crest of Acoma; and when he had climbed the perilous way, he was too
fatigued to go on through the town. The whole episode is typically
characteristic of our stupid short-sightedness as a continent to our own
advantage. A $20 miner's tent at Laguna for meals, another at Acoma, a
good woman in charge at the Laguna end to put up the lunches, a $10 a
month Indian boy to show tourists the way up the cliff--and thousands of
travelers would go in and come out with satisfaction. Yet here is Acoma,
literally the Enchanted, unlike anything else in the whole wide world;
and it is shut off from the sightseer because enterprise is lacking to
put in $100 worth of equipment and set the thing going. Is it any wonder
people say that Europeans live on the opportunities Americans throw
away? If Acoma were in Germany, they would be diverting the Rhine round
that way so you could see it by moonlight.

       *       *       *       *       *

Being a Westerner, it didn't inconvenience me _very_ seriously to rise
at four, and take a cab at five, and drive out from Albuquerque a mile
to the freight yards, where it was necessary to wet one's feet in an
_acequia_ ditch and crawl under a barb wire fence to reach the caboose.
The desert sunrise atoned for all--air pure wine, the red-winged
blackbirds, thousands of them, whistling sheer joy of life along the
overflow swamps of the irrigation canals. The train passes close enough
to the pueblo of Isleta for you to toss a stone into the back yards of
the little adobe dwellings; but Isleta at best is now a white-man
edition of Hopi type. Few of the houses run up tier on tier as in the
true pueblo; and the gorgeous skirts and shirts seen on the figures
moving round the doors are nothing more nor less than store calico in
diamond dyes. In the true Hopi pueblo, these garments would be sun-dyed
brown skin on the younger children, and home-woven, vegetable-dyed
fabric on the grown-ups. The true Hopi skirt is nothing more nor less
than an oblong of home-woven cloth, preferably white, or vegetable blue,
brought round to overlap in front under a belt, with, perhaps, shoulder
straps like a man's braces. A shawl over nature's undergarments
completes the native costume; and the little monkey-shaped bare feet
cramped from long scrambling over the rocks get better grip on steep
stone stairs than civilized boots, though many of the pueblo women are
now affecting the latter.

The freight train climbs and climbs into the gypsum country of terrible
drought, where nothing grows except under the ditch, and the cattle lie
dead of thirst, and the wind blows a hurricane of dust that almost
knocks you off your feet.

The railroad passes almost through the lower streets of Laguna; so that
when you look up, you see tier upon tier of streets and three-story
houses up and up to the Spanish Church that crowns the hill. You get
off at Laguna, but do not waste much time there; for the glories of
Laguna are past. Long ago--in the fifties or thereabouts--the dam to the
lagoon which gives the community its name broke, letting go a waste of
flood waters; and since that time, the men of Laguna have had to go away
for work, the women only remaining constantly at the village engaged
herding their flocks and making pottery. Perhaps it should be stated
here in utter contradiction to the Herbert Spencer school of sociology
that among the Hopi the women not only rule but own the house and all
that therein is. The man may claim the corn patch outside the town
limits, where you see rags stuck on sticks marking each owner's bounds;
or if he attends the flocks he may own them; but the woman is as supreme
a ruler in the house as in the Navajo tribe, where the supreme deity is
female. If the man loses affection for his spouse, he may gather up his
saddle and bridle, and leave.

"I marry, yes," said Marie Iteye, my Acoma guide, to me, "and I have one
girl--her," pointing to a pretty child, "but my man, I guess he--a bad
boy--he leave me."

If the wife tires of her lord, all she has to do is hang the saddle and
bridle outside. My gentleman takes the hint and must be off.

I set this fact down because a whole school of modern sex sociologists,
taking their cue from Herbert Spencer, who never in his life knew an
Indian first hand, write nonsensical deductions about the evolution of
woman from slave status. Her position has been one of absolute equality
among the Hopi from the earliest traditions of the race.

At Laguna, you can obtain rooms with Mr. Marmon, or Mr. Pratt; but you
must bring your luncheon with you; or, as I said before, take chance
luck outside at the section house. A word as to Mr. Marmon and Mr.
Pratt, two of the best known white men in the Indian communities of the
Southwest. Where white men have foregathered with Indians, it has
usually been for the higher race to come down to the level of the lower
people. Not so with Marmon and Pratt! If you ask how it is that the
pueblos of Laguna and Acoma are so superior to all other Hopi
communities of the Southwest, the answer invariably is "the influence of
the two Marmons and Pratt." Coming West as surveyors in the early
seventies the two Marmons and Pratt opened a trading store, married
Indian women and set themselves to civilize the whole pueblo. After
almost four years' pow-wow and argument and coaxing, they in 1879
succeeded in getting three children, two boys and a girl, to go to
school in the East at Carlisle. To-day, those three children are leading
citizens of the Southwest. Later on, the trouble was not to induce
children to go, but to handle the hundreds eager to be sent. To-day,
there is a government school here, and the two pueblos of Laguna and
Acoma are among the cleanest and most advanced of the Southwest. Fifteen
hundred souls there are, living in the hillside tiered-town, where you
may see the transition from Indian to white in the substitution of
downstairs doors for the ladders that formerly led to entrance through
the roof.

[Illustration: _Copyright by H. S. Poley_

A Hopi Indian weaving a rug on a hand loom in a deserted cave]

Out at Acoma, with its 700 sky dwellers perched sheer hundreds of feet
straight as arrow-flight above the plain, you can count the number of
doors on one hand. Acoma is still pure Hopi. Only one inhabitant--Marie
Iteye--speaks a word of English; but it is Hopi under the far-reaching
and civilizing influence of "Marmon and Pratt." The streets--1st, 2nd
and 3rd, they call them--of the cloud-cliff town are swept clean as a
white housewife's floor. Inside, the three story houses are all
whitewashed. To be sure, a hen and her flock occupy the roof of the
first story. Perhaps a burro may stand sleepily on the next roof; but
then, the living quarters are in the third story, with a window like the
porthole of a ship looking out over the precipice across the rolling,
purpling, shimmering mesas for hundreds and hundreds of miles, till the
sky-line loses itself in heat haze and snow peaks. The inside of these
third story rooms is spotlessly clean, big ewers of washing water on the
floor, fireplaces in the corners with sticks burning upright, doorways
opening to upper sleeping rooms and meal bins and corn caves. Fancy
being spotlessly clean where water must be carried on the women's heads
and backs any distance up from 500 to 1,500 feet. Yet I found some of
the missionaries and government teachers and nuns among the Indians
curiously discouraged about results.

"It takes almost three generations to have any permanent results," one
teacher bewailed. "We doubt if it ever does much good."

"Doubt if it ever does much good?" I should like to take that teacher
and every other discouraged worker among the Indians first to Acoma and
then, say, to the Second Mesa of the Moki Reserve. In Acoma, I would not
be afraid to rent a third story room and spread my blanket, and camp and
sleep and eat for a week. At the Second Mesa, where mission work has
barely begun--well, though the crest of the peak is swept by the four
winds of heaven and disinfected by a blazing, cloudless sun, I could
barely stay out two hours; and the next time I go, I'll take a large
pocket handkerchief heavily charged with a deodorizer. At Acoma, you
feel you are among human beings like yourself; of different lineage and
traditions and belief, but human. At the Second Mesa, you fall to raking
your memory of Whitechapel and the Bowery for types as sodden and putrid
and degenerate.

       *       *       *       *       *

Mr. Marmon furnishes team and Indian driver to take you out to Acoma;
and please remember, the distance is not twenty-five or fifty miles as
you have been told, but an easy eighteen with a good enough road for a
motor if you have one.

Set out early in the day, and you escape the heat. Sun up; the
yellow-throated meadowlarks lilting and tossing their liquid gold notes
straight to heaven; the desert flowers such a mass of gorgeous,
voluptuous bloom as dazzle the eye--cactus, blood-red and gold and
carmine, wild pink, scarlet poppy, desert geranium, little shy, dwarf,
miniature English daisies over which Tennyson's "Maud" trod--gorgeous
desert flowers voluptuous as oriental women--who said our Southwest was
an arid waste? It is our Sahara, our Morocco, our Algeria; and we have
not yet had sense enough to discover it in its beauty.

Red-shawled women pattered down the trail from the hillside pueblo of
Laguna, or marched back up from the yellow pools of the San José River,
jars of water on their heads; figures in bronze, they might have been,
or women of the Ganges. Then, the morning light strikes the steeples of
the twin-towered Spanish mission on the crest of the hill; and the dull
steeples of the adobe church glow pure mercury. And the light broods
over the stagnant pools of the yellow San Jose; and the turgid, muddy
river flows pure gold. And the light bathes the sandy, parched mesas and
the purple mountains girding the plains around in yellow walls flat
topped as if leveled by a trowel, with here and there in the distant
sky-line the opal gleam as of a snow peak immeasurably far away. It
dawns on you suddenly--this is a realm of pure light. How J. W. M.
Turner would have gone wild with joy over it--light, pure light, split
by the shimmering prism of the dusty air into rainbow colors,
transforming the sand-charged atmosphere into an unearthly morning gleam
shot with gold dust. You know now that the big globe cactus shines with
the glow of a Burma ruby here when it is dull in the Eastern
conservatory, because here is of the very essence of the sun. The wild
poppies shine on the desert sands like stars because, like the stars,
they draw their life from the sun. And the blue forget-me-nots are like
bits of heaven, because their faces shine with the light of an unclouded
sky from dawn to dark.

You see the countless herds of sheep and goats and cattle and horses
belonging to the Indian pueblos, herded, perhaps, by a little girl on
horseback, or a couple of boys lying among the sage brush; but the
figures come to your eye unreal and out of all perspective, the horses
and cattle, exaggerated by heat mirage, long and leggy like camels in
Egypt, the boys and girls lifted by the refraction of light clear off
earth altogether, unreal ghost figures, the bleating lambs and kids
enveloped in a purple, hazy heat veil--an unreal Dream World, an
Enchanted Mesa all of it, a Painted Desert made of lavender mist and
lilac light and heat haze shimmering and unreal as a poet's vision.

It adds to the glamour of the unreal as the sun mounts higher, and the
planed rampart mountain walls encircling the mesa begin to shimmer and
shift and lift from earth in mirage altogether.

You hear the bleat-bleat of the lambs, and come full in the midst of
herds of thousands going down to a water pool. These Indians are not
poor; not poor by any means. Their pottery and baskets bring them ready
money. Their sheep give them meat and wool; and the little corn patches
suffice for meal.

Then the blank wall of the purple mountains opens; and you pass into a
large saucer-shaped valley engirt as before by the troweled yellow
_tufa_ walls; a lake of light, where the flocks lift in mirage, lanky
and unreal. Almost the spell and lure of a Sahara are upon you, when
you lift your eyes, and there--straight ahead--lies an enchanted island
in this lake of light, shimmering and lifting in mirage; sides vertical
yellow walls without so much as a handhold visible. High as three
Niagaras, twice as high it might be, you so completely lose sense of
perspective; with top flat as a billiard table, detached from rock or
sand or foothill, isolated as a slab of towering granite in a purple
sea. It is the Enchanted Mesa.

Hill Ki, my Indian driver, grunts and points at it with his whip. "The
Enchanted Mesa," he says.

I stop to photograph it; but who can photograph pure light? Only one man
has ever existed who could paint pure light; and Turner is dead. Did a
race once live on this high, flat, isolated, inaccessible slab of huge
rock? Lummis says "yes;" Hodge says "no." Are there pottery remnants of
a dead city? Lummis says "yes;" Hodge says "no." Both men climbed the
rock, though Hill Ki tells me confidentially they "were very scare,"
when it came to throwing a rope up over the end of the rock, to pull the
climber up as if by pulley. Marmon and Pratt have both been up; and Hill
Ki tells me so have two venturesome white women climbers, whose names he
does not know, but "they weren't scare." As we pass from the end to the
side of the Enchanted Mesa, it is seen to be an oblong slab utterly cut
off from all contact but so indented halfway up at one end as to be
ascended by a good climber to within distance of throwing a rope over
the top. The quarrel between Lummis and Hodge has waxed hotter and
hotter as to the Enchanted Mesa without any finale to the dispute; and
far be it from an outsider like myself to umpire warfare amid the gods
of the antiquarian; but isn't it possible that a custom among the Acoma
Indians may explain the whole matter; and that both men may be partly
right? Miss McLain, who was in the Indian Service at Laguna, reports
that once an Indian family told her of this Acoma ceremony. Before a
youth reaches manhood, while he is still being instructed in the
mysteries of Hopi faith in the underground council room or _kiva_, it is
customary for the Acomas to blindfold him and send him to the top of the
Enchanted Mesa for a night's lonely vigil with a jar of water as
oblation to the spirits. These jars explain the presence of pottery,
which Lummis describes. They would also give credence to at least
periodic inhabiting of the Mesa. The absence of house ruins, on the
other hand, would explain why Hodge scouted Lummis' theory. The Indians
explained to Miss McLain that a boy could climb blindfolded where he
could not go open-eyed, a fact that all mountain engineers will
substantiate.

[Illustration: A shy little Indian maid in a Hopi village of Arizona]

But what matters the quarrel? Is not the whole region an Enchanted Mesa,
one of the weirdest bits of the New World? You have barely rounded the
Enchanted Mesa, when another oblong colossus looms to the fore, sheer
precipice, but accessible by tiers of sand and stone at the far end;
that is, accessible by handhold and foothold. Look again! Along the top
of the walled precipice, a crest to the towering slab, is a human wall,
the walls of an adobe streetful of houses, little windows looking out
flush with the precipice line like the portholes of a ship. Then you see
something red flutter and move at the very edge of the rock top--Hopi
urchins, who have spied us like young eagles in their eyrie, and shout
and wave down at us, though we can barely hear their voices. It looks
for all the world like the top story of a castle above a moat.

At the foot of the sand-hill, I ask Hill Ki, why, now that there is no
danger from Spaniard and Navajo, the Hopi continue to live so high up
where they must carry all their supplies sheer, vertical hundreds of
feet, at least 1,500 if you count all the wiggling in and out and around
the stone steps and stone ladders, and niched handholds. Hill Ki grins
as he unhitches his horses, and answers: "You understan' when you go up
an' see!" But he does not offer to escort me up.

As I am looking round for the beginning of a visible trail up, a little
Hopi girl comes out from the sheep kraal at the foot of the Acoma Mesa.
Though she cannot speak one word of English and I cannot speak one word
of Hopi we keep up a most voluble conversation by gesture. Don't ask how
we did it! It is wonderful what you can do when you have to. She is
dressed in white, home-woven skirt with a white rag for a head
shawl--badge of the good girl; and her stockings come only to the
ankles, leaving the feet bare. The feet of all the Hopi are abnormally
small, almost monkey-shaped; and when you think of it, it is purely
cause and effect. The foot is not flat and broad, because it is
constantly clutching foothold up and down these rocks. I saw all the
Hopi women look at my broad-soled, box-toed outing boots in amazement.
At hard spots in the climb, they would turn and point to my boots and
offer me help till I showed them that the sole, though thick, was
pliable as a moccasin.

The little girl signaled; did I want to go up?

I nodded.

She signaled; would I go up the hard, steep, quick way; or the long,
easy path by the sand? As the stone steps seemed to give handhold well
as foothold, and the sand promised to roll you back fast as you climbed
up, I signaled the hard way; and off we set. I asked her how old she
was; and she seemed puzzled how to answer by signs till she thought of
her fingers--then up went eight with a tap to her chest signifying self.
I asked her what had caused such sore inflammation in her eyes. She
thought a minute; then pointed to the sand, and winnowed one hand as of
wind--the sand storm; and so we kept an active conversation up for three
hours without a word being spoken; but by this, a little hand sought
mine in various affectionate squeezes, and a pair of very sore eyes
looked up with confidence, and what was lacking in words, she made up in
shy smiles. Poor little Hopi kiddie! Will your man "be bad boy," too, by
and by? Will you acquire the best, or the worst, of the white
civilization that is encroaching on your tenacious, conservative race?
After all, you are better off, little kiddie, a thousand fold, than if
you were a street gamin in the vicious gutters of New York.

By this, what with wind, and sand, and the weight of a kodak and a
purse, and the hard ascent, one of the two climbers has to pause for
breath; and what do you think that eight-year-old bit of small humanity
does? Turns to give me a helping hand. That is too much for gravity. I
laugh and she laughs and after that, I think she would have given me
both hands and both feet and her soul to boot. She offers to carry my
kodak and films and purse; and for three hours, I let her. Can you
imagine yourself letting a New York, or Paris, or London street gamin
carry your purse for three hours? Yet the Laguna people had told me to
look out for myself. I'd find the Acomas uncommonly sharp.

That climb is as easy to the Acomas as your home stairs to you; but it's
a good deal more arduous to the outsider than a climb up the whole
length of the Washington Monument, or up the Metropolitan Tower in New
York; but it is all easily possible. Where the sand merges to stone, are
handhold niches as well as stone steps; and where the rock steps are too
steep, are wooden ladders. At last, we swing under a great overhanging
stone--splendid weapon if the Navajos had come this way in old days, and
splendid place for slaughter of the Spanish soldiers, who scaled Acoma
two centuries ago--up a tier of stone steps, and we are on top of the
white limestone Mesa, in the town of Acoma, with its 1st, 2nd, and 3rd
streets, and its 1st, 2nd, and 3rd story houses, the first roof reached
by a movable ladder, the next two roofs by stone steps.

I shall not attempt to describe the view from above. Take Washington's
Shaft; multiply by two, set it down in Sahara Desert, climb to the top
and look abroad! That is the view from Acoma. Is the trip worth while?
Is mountain climbing worth while? Do you suppose half a hundred people
would yearly break their necks in Switzerland if climbing were not worth
while? As Hill Ki said when I asked him why they did not move their city
down now that all danger of raid had passed, "You go up an' see!" Now I
understood. The water pools were but glints of silver on the yellow
sands. The flocks of sheep and goats looked like ants. The rampart rocks
that engirt the valley were yellow rims below; and across the tops of
the far mesas could be seen scrub forests and snowy peaks. Have
generations--generations on generations--of life amid such color had
anything to do with the handicrafts of these people--pottery, basketry,
weaving, becoming almost an art? Certainly, their work is the most
artistic handicraft done by Indians in America to-day.

Boys and girls, babies and dogs, rush to salute us as we come up; but my
little guide only takes tighter hold of my hand and "shoos" them off. We
pass a deep pool of waste water from the houses, lying in the rocks, and
on across the square to the twin-towered church in front of which is a
rudely fenced graveyard. The whole mesa is solid, hard rock; and to make
this graveyard for their people, the women have carried up on their
backs sand and soil enough to fill in a depression for a burying place.
The bones lie thick on the surface soil. The graveyard is now literally
a bank of human limestone.

[Illustration: At the water hole on the outskirts of Laguna, one of the
pueblos in New Mexico]

I have asked my little guide to take me to Marie Iteye, the only Acoma
who speaks English; and I meet her now stepping smartly across the
square, feet encased in boots at least four sizes smaller than mine, red
skirt to knee, fine stockings, red shawl and a profusion of turquoise
ornaments. We shake hands, and when I ask her where she learned to speak
such good English, she tells me of her seven years' life at Carlisle. It
is the one wish of her heart that she may some day go back: another
shattered delusion that Indians hate white schools.

She takes me across to the far edge of the Mesa, where her sisters, the
finest pottery makers of Acoma, are burning their fine gray jars above
sheep manure. For fifty cents I can buy here a huge fern jar with finest
gray-black decorations, which would cost me $5 to $10 down at the
railroad or $15 in the East; but there is the question of taking it out
in my camp kit; and I content myself with a little black-brown basin at
the same price, which Marie has used in her own house as meal jar for
ten years. As a memento to me, she writes her name in the bottom.

Her house we ascended by ladder to a first roof, where clucked a hen and
chickens, and lay a litter of new puppies. From this roof goes up a tier
of stone steps to a second roof. Off this roof is the door to a third
story room; and a cleaner room I have never seen in a white woman's
house. The fireplace is in one corner, the broom in the other, a window
between looking out of the precipice wall over such a view as an eagle
might scan. Baskets with corn and bowls of food and jars of drinking
water stand in niches in the wall. The adobe floor is hard as cement,
and clean. All walls and the ceiling are whitewashed. The place is
spotless.

"Where do you sleep, Marie?" I ask.

"Downstairs! You come out and stay a week with me, mebbee, sometime."

And as she speaks, come up the stone stairs from the room below, her
father and brother, amazed to know why a woman should be traveling alone
through Hopi and Moki and Navajo Land.

And all the other houses visited are clean as Marie's. Is the fact
testimony to Carlisle, or the twin-towered church over there, or Marmon
and Pratt? I cannot answer; but this I do know, that Acoma is as
different from the other Hopi or Moki mesas as Fifth Avenue is from the
Bowery.

All the time I was in the houses, my little guide had been waiting
wistfully at the bottom of the ladder; and the children uttered shouts
of glee to see me come down the ladder face out instead of backwards as
the Acomas descend.

We descended from the Mesa by the sand-hills instead of the rock steps,
preceded by an escort of romping children; but not a discourteous act
took place during all my visit. Could I say the same of a three hours'
visit amid the gamins of New York, or London? At the foot of the cliff,
we shook hands all round and said good-by; and when I looked back up the
valley, the children were still waving and waving. If this be humble
Indian life in its Simon pure state, with all freedom from our rules of
conduct, all I have to say is it is infinitely superior to the hoodlum
life of our cities and towns.

One point more: I asked Marie as I had asked Mr. Marmon, "Do you think
your people are Indians, or Aztecs?" and the answer came without a
moment's hesitation--"Aztecs; we are not Indian like Navajo and
Apaches."

Opposite the Enchanted Mesa, I looked back. My little guide was still
gazing wistfully after us, waving her shawl and holding tight to a coin
which I trust no old grimalkin pried out of her hand.




CHAPTER VI

ACROSS THE PAINTED DESERT THROUGH NAVAJO LAND


When you leave the Enchanted Mesa at Acoma, to follow the unbeaten trail
on through the National Forests, you may take one of three courses; or
all three courses if you have time.

You may strike up into Zuņi Land from Gallup. Or you may go down in the
White Mountains of Arizona from Holbrook; and here it should be stated
that the White Mountains are one of the great un-hunted game resorts of
the Southwest. Some of the best trout brooks of the West are to be found
under the snows of the Continental Divide. Deer and bear and mountain
cat are as plentiful as before the coming of the white man--and likely
to remain so many a day, for the region is one of the most rugged and
forbidding in the Western States. Add to the danger of sheer rock
declivity, an almost desert-forest growth--dwarf juniper and cedar and
giant cactus interwoven in a snarl, armed with spikes to keep off
intruders--and you can understand why some of the most magnificent
specimens of black-tail in the world roam the peaks and mesas here
undisturbed by the hunter. Also, on your way into the White Mountains,
you may visit almost as wonderful prehistoric dwellings as in the
Frijoles of New Mexico, or the Mesa Verde of Colorado. It is here you
find Montezuma's Castle and Montezuma's Well, the former, a colossal
community house built on a precipice-face and reached only by ladders;
the latter, a huge prehistoric reservoir of unknown soundings; both in
almost as perfect repair as if abandoned yesterday, though both antedate
all records and traditions so completely that even when white men came
in 1540 the Spaniards had no remotest gleaning of their prehistoric
occupants. Also on your way into the White Mountains, you may visit the
second largest natural bridge in the world, a bridge so huge that
quarter-section farms can be cultivated above the central span.

Or you may skip the short trip out to Zuņi off the main traveled
highway, and the long trip south through the White Mountains--two weeks
at the very shortest, and you should make it six--and leave Gallup, just
at the State line of Arizona, drive north-west across the Navajo Reserve
and Moki Land to the Coconino Forests and the Tusayan and the Kaibab,
round the Grand Caņon up towards the State lines of California and Utah.
If you can afford time only for one of these three trips, take the last
one; for it leads you across the Painted Desert with all its wonder and
mystery and lure of color and light and remoteness, with the tang of
high, cool, lavender blooming mesas set like islands of rock in shifting
seas of gaudy-colored sand, with the romance and the adventure and the
movement of the most picturesque horsemen and herdsmen in America. It
isn't America at all! You know that as soon as you go up over the first
high mesa from the beaten highway and drop down over into another world,
a world of shifting, shimmering distances and ocher-walled rampart rocks
and sand ridges as red as any setting sun you ever saw. It isn't America
at all! It's Arabia; and the Bedouins of our Painted Desert are these
Navajo boys--a red scarf binding back the hair, the hair in a
hard-knotted coil (not a braid), a red plush, or brilliant scarlet, or
bright green shirt, with silver work belt, and khaki trousers or white
cotton pantaloons slit to the knee, and moccasins, with more
silver-work, and such silver bridles and harnessings as would put an
Arab's Damascus tinsel to the blush. Go up to the top of one of the red
sand knobs--you see these Navajo riders everywhere, coming out of their
_hogan_ houses among the juniper groves, crossing the yellow plain,
scouring down the dry arroyo beds, infinitesimal specks of color moving
at swift pace across these seas of sand. Or else you see where at night
and morning the water comes up through the arroyo bed in pools of
silver, receding only during the heat of the day; and moving through the
juniper groves, out from the ocher rocks that screen the desert like the
wings of a theater, down the panting sand bed of the dead river, trot
vast herds of sheep and goats, the young bleat--bleating till the air
quivers--driven by little Navajo girls on horseback, born to the
saddle, as the Canadian Cree is born to the canoe.

If you can't go to Zuņi Land and the White Mountain Forest and the
Painted Desert, then choose the Painted Desert. It will give you all the
sensations of a trip to the Orient without the expense or discomfort.
Besides, you will learn that America has her own Egypt and her own
Arabia and her own Persia in racial type and in handicraft and in
antiquity; and that fact is worth taking home with you. Also, the end of
the trip will drop you near your next jumping-off place--in the Coconino
and Tusayan Forests of the Grand Caņon. And if the lure of the antique
still draws you, if you are still haunted by that blatant and impudent
lie (ignorance, like the big drum, always speaks loudest when it is
emptiest), "that America lacks the picturesque and historic," believe me
there are antiquities in the Painted Desert of Arizona that antedate the
antiquities of Egypt by 8,000 years. "The more we study the prehistoric
ruins of America," declared one of the leading ethnological scholars of
the world in the School of Archæology at Rome, "the more undecided we
become whether the civilization of the Orient preceded that of America,
or that of America preceded the Orient."

For instance, on your way across the Painted Desert, you can strike into
Caņon de Shay (spelled Chelly), and in one of the rock walls high above
the stream you will find a White House carved in high arches and groined
chambers from the solid stone, a prehistoric dwelling where you could
hide and lose a dozen of our national White House. Who built the
aerial, hidden and secluded palace? What royal barbaric race dwelt in
it? What drove them out? Neither history nor geology have scintilla of
answer to those questions. Your guess is as good as the next; and you
haven't to go all the way to Persia, or the Red Sea, or Tibet, to do
your guessing, but only a day's drive from a continental route--cost for
team and driver $14. In fact, you can go into the Painted Desert with a
well-planned trip of six months; and at the end of your trip you will
know, as you could not at the beginning, that you have barely entered
the margin of the wonders in this Navajo Land.

To strike into the Painted Desert, you can leave the beaten highway at
Gallup, or Holbrook, or Flagstaff, or the Grand Caņon; but to cross it,
you should enter at the extreme east and drive west, or enter west and
drive east. Local liverymen have drivers who know the way from point to
point; and the charge, including driver, horses and hay, is from $6 to
$7 a day. Better still, if you are used to horseback, go in with pack
animals, which can be bought outright at a very nominal price--$25 to
$40 for ponies, $10 to $20 for burros; but in any case, take along a
white, or Indian, who knows the trails of the vast Reserve, for water is
as rare as radium and only a local man knows the location of those pools
where you will be spending your nooning and camp for the night. Camp in
the Southwest at any other season than the two rainy months--July and
August--does not necessitate a tent. You can spread your blankets and
night will stretch a sky as soft as the velvet blue of a pansy for roof,
and the stars will swing down so close in the rare, clear Desert air
that you will think you can reach up a hand and pluck the lights like
jack-o'-lanterns. Because you are in the Desert, don't delude yourself
into thinking you'll not need warm night covering. It may be as hot at
midday as a blast out of a furnace, though the heat is never stifling;
but the altitude of the various mesas you will cross varies from 6,000
to 9,000 feet, and the night will be as chilly as if you were camped in
the Canadian Northwest.

Up to the present, the Mission of St. Michael's, Day's Ranch, and Mr.
Hubbell's almost regal hospitality, have been open to all comers
crossing the Desert--open without cost or price. In fact, if you offered
money for the kindness you receive, it would be regarded as an insult.
It is a type of the old-time baronial Spanish hospitality, when no door
was locked and every comer was welcomed to the festive board, and if you
expressed admiration for jewel, or silver-work, or old mantilla, it was
presented to you by the lord of the manor with the simple and absolutely
sincere words, "It is yours," which scrubs and bubs and dubs and scum
and cockney were apt to take greedily and literally, with no sense of
the _noblesse oblige_ which binds recipient as it binds donor to a code
of honor not put in words. It is a type of hospitality that has all but
vanished from this sordid earth; and it is a type, I am sorry to write,
ill-suited to an age when the Quantity travel quite as much as the
Quality. For instance, everyone who has crossed the Painted Desert knows
that Lorenzo Hubbell, who is commonly called the King of Northern
Arizona, has yearly spent thousands, tens of thousands, entertaining
passing strangers, whom he has never seen before and will never see
again, who come unannounced and stay unurged and depart reluctantly. In
the old days, when your Spanish grandee entertained only his peers, this
was well; but to-day--well, it may work out in Goldsmith's comedy, where
the two travelers mistake a mansion for an inn. But where the arrivals
come in relays of from one to a dozen a month, and issue orders as to
hot water and breakfast and dinner and supper and depart tardily as a
dead-beat from a city lodging house and break out in complaints and
sometimes afterwards break out in patronizing print, it is time for the
Mission and Day's Ranch and Mr. Hubbell's trading posts to have kitchen
quarters for such as they. In the old days, Quality sat above the salt;
Quantity sat below it and slept in rushes spread on the floor. I would
respectfully offer a suggestion as to salting down much of the freshness
that weekly pesters the fine old baronial hospitality of the Painted
Desert. For instance, there was the Berlin professor, who arrived
unwanted and unannounced after midnight, and quietly informed his host
that he didn't care to rise for the family breakfast but would take his
at such an hour. There was the drummer who ordered the daughter of the
house "to hustle the fodder." There was the lady who stayed unasked for
three weeks, then departed to write ridiculous caricatures of the very
roof that had sheltered her. There was the Government man who calmly
ordered his host to have breakfast ready at three in the morning. His
host would not ask his colored help to rise at such an hour and with his
own hands prepared the breakfast, when the guest looked lazily through
the window and seeing a storm brewing "thought he'd not mind going after
all."

[Illustration: A Navajo boy who is exceptionally handsome and
picturesque]

"What?" demanded his entertainer. "You will not go after you have roused
me at three? You will go; and you will go quick; and you will go this
instant."

The Painted Desert is bound to become as well known to American
travelers as Algiers and the northern rim of the Sahara to the thousands
of European tourists, who yearly flock south of the Mediterranean. When
that time comes, a different system must prevail, so I would advise all
visitors going into the Navajo country to take their own food and camp
kit and horses, either rented from an outfitter at the starting point,
or bought outright. At St. Michael's Mission, and Ganado, and the Three
Mesas, and Oraibi, you can pick up the necessary local guide.

We entered the Painted Desert by way of Gallup, hiring driver and team
locally. Motors are available for the first thirty miles of the trip,
though out of the question for the main 150 miles, owing to the heavy
sand, fine as flour; but they happened to be out of commission the day
we wanted them.

The trail rises and rises from the sandy levels of the railroad town
till you are presently on the high northern mesa among scrub juniper and
cedar, in a cool-scented, ozone atmosphere, as life-giving as any frost
air of the North. The yellow ocher rocks close on each side in walled
ramparts, and nestling in an angle of rock you see a little fenced ranch
house, where they charge ten cents a glass for the privilege of their
spring. There is the same profusion of gorgeous desert flowers, dyed in
the very essence of the sun, as you saw round the Enchanted Mesa--globe
cactus and yellow poppies and wild geraniums and little blue
forget-me-nots and a rattlesnake flower with a bloated bladder seed pod
mottled as its prototype's skin. And the trail still climbs till you
drop sheer over the edge of the sky-line and see a new world swimming
below you in lakes of lilac light and blue shadows--blue shadows, sure
sign of desert land as Northern lights are of hyperborean realm. It is
the Painted Desert; and it isn't a flat sand plain as you expected, but
a world of rolling green and purple and red hills receding from you in
the waves of a sea to the belted, misty mountains rising up sheer in a
sky wall. And it isn't a desolate, uninhabited waste, as you expected.
You round a ridge of yellow rock, and three Zuņi boys are loping along
the trail in front of you--red headband, hair in a braid, red sash,
velvet trousers--the most famous runners of all Indian tribes in spite
of their short, squat stature. The Navajo trusts to his pony, and so is
a slack runner. Also, he is not so well nourished as the Zuņi or Hopi,
and so has not as firm muscles and strong lungs. These Zuņi lads will
set out from Oraibi at daybreak, and run down to Holbrook, eighty miles
in a day. Or you hear the tinkle of a bell, and see some little Navajo
girl on horseback driving her herd of sheep down to a drinking pool. It
all has a curiously Egyptian or Oriental effect. So Rachel was watering
her flocks when the Midianitish herders drove her from the spring; and
you see the same rivalry for possession of the waterhole in our own
desert country as ancient record tells of that other storied land.

The hay stacks, huge, tent-shaped _tufa_ rocks to the right of the road,
mark the approach to St. Michael's Mission. Where one great rock has
splintered from the main wall is a curious phenomenon noted by all
travelers--a cow, head and horns, etched in perfect outline against the
face of the rock. The driver tells you it is a trick of rain and stain,
but a knowledge of the tricks of lightning stamping pictures on objects
struck in an atmosphere heavily charged with electricity suggests
another explanation.

Then you have crossed the bridge and the red-tiled roofs of St.
Michael's loom above the hill, and you drive up to an oblong, white,
green-shuttered building as silent as the grave--St. Michael's Mission,
where the Franciscans for seventeen years have been holding the gateway
to the Navajo Reserve. Below the hill is a little square log shack, the
mission printing press. Behind, another shack, the post-office; and off
beyond the hill, the ranch house of Mr. and Mrs. Day, two of the best
known characters on the Arizona frontier. A mile down the arroyo is the
convent school, Miss Drexel's Mission for the Indians; a fine, massive
structure of brick and stone, equal to any of the famous Jesuit and
Ursuline schools so famous in the history of Quebec.

And at this little mission, with its half-dozen buildings, is being
lived over again the same heroic drama that Father Vimont and Mother
Mary of the Incarnation opened in New France three centuries ago; only
we are a little too close to this modern drama to realize its fine
quality of joyous self-abnegation and practical religion. Also, the work
of Miss Drexel's missionaries promises to be more permanent than that to
the Hurons and Algonquins of Quebec. They are not trying to turn Indians
into white men and women at this mission. They are leaving them Indians
with the leaven of a new grace working in their hearts. The Navajos are
to-day 22,000 strong, and on the increase. The Hurons and Algonquins
alive to-day, you can almost count on your hands. Driven from pillar to
post, they were destroyed by the civilization they had embraced; but the
Navajos have a realm perfectly adapted to sustain their herds and broad
enough for them to expand--14,000,000 acres, including Moki Land--and
against any white man's greedy encroachment on that Reserve, Father
Webber, of the Franciscans, has set his face like adamant. In two or
three generations, we shall be putting up monuments to these workers
among the Navajos. Meanwhile, we neither know nor care what they are
doing.

You enter the silent hallway and ring a gong. A Navajo interpreter
appears and tells you Father Webber has gone to Rome, but Father Berrard
will be down; and when you meet the cowled Franciscan in his rough,
brown cassock, with sandal shoes, you might shut your eyes and imagine
yourself back in the Quebec consistories of three centuries ago. There
is the same poverty, the same quiet devotion, the same consecrated
scholarship, the same study of race and legend, as made the Jesuit
missions famous all through Europe of the Seventeenth Century. Why, do
you know, this Franciscan mission, with its three priests and two lay
helpers, is sustained on the small sum of $1,000 a year; and out of his
share of that, Father Berrard has managed to buy a printing press and
issue a scholarly work on the Navajos, costing him $1,500!

Next morning, when Mother Josephine, of Miss Drexel's Mission School,
drove us back to the Franciscan's house, we saw proofs of a second
volume on the Navajos, which Father Berrard is issuing; a combined
glossary and dictionary of information on tribal customs and arts and
crafts and legends and religion; a work of which a French academician
would be more than proud. Then he shows us what will easily prove the
masterpiece of his life--hundreds of drawings, which, for the last ten
years, he has been having the medicine men of the Navajos make for
their legends, of all the authentic, known patterns of their blankets
and the meanings, of their baskets and what they mean, and of the
heavenly constellations, which are much the same as ours except that the
names are those of the coyote and eagle and other desert creatures
instead of the Latin appellations. Lungren and Burbank and Curtis and
other artists, who have passed this way, suggested the idea. Someone
sent Father Berrard folios of blank drawing boards. Sepia made of coal
dust and white chalk made of gypsum suffice for pigments. With these he
has had the Indian medicine men make a series of drawings that excels
anything in the Smithsonian Institute of Washington or the Field Museum
of Chicago. For instance, there is the map of the sky and of the milky
way with the four cardinal points marked in the Navajo colors, white,
blue, black and yellow, with the legend drawn of the "great medicine
man" putting the stars in their places in the sky, when along comes
Coyote, steals the mystery bag of stars--and puff, with one breath he
has mischievously sent the divine sparks scattering helter-skelter all
over the face of heaven. There is the legend of "the spider maid"
teaching the Navajos to weave their wonderful blankets, though the Hopi
deny this and assert that their women captured in war were the ones who
taught the Navajos the art of weaving. There is the picture of the
Navajo transmigration of souls up the twelve degrees of a huge corn
stalk, for all the world like the Hindoo legend of a soul's travail up
to life. You must not forget how similar many of the Indian drawings
are to Oriental work. Then, there is the picture of the supreme woman
deity of the Navajos. Does that recall any Mother of Life in Hindoo
lore? If all ethnologists and archæologists had founded their studies on
the Indian's own account of himself, rather than their own scrappy
version of what the Indian told them, we should have got somewhere in
our knowledge of the relationships of the human race.

Father Berrard's drawings in color of all known patterns of Navajo
blankets are a gold mine in themselves, and would save the squandering
by Eastern buyers of thousands a year in faked Navajo blankets. Wherever
Father Berrard hears of a new blanket pattern, thither he hies to get a
drawing of it; and on many a fool's errand his quest has taken him. For
instance, he once heard of a wonderful blanket being displayed by a
Flagstaff dealer, with vegetable dyes of "green" in it. Dressing in
disguise, with overcoat collar turned up, the priest went to examine the
alleged wonder. It was a palpable cheat manufactured in the East for the
benefit of gullible tourists.

"Where did your Indians get that vegetable green?" Father Berrard asked
the unsuspecting dealer.

"From frog ponds," answered the store man of a region where water is
scarce as hens' teeth.

Father Berrard has not yet finished his collection of drawings, for the
medicine men will reveal certain secrets only when the moon and stars
are in a certain position; but he vows that when the book is finished
and when he has saved money enough to issue it, his _nom de plume_ shall
be "Frog Pond Green."

If we had been a party of men, we should probably have been put up at
either the Franciscan Mission, or Day's Ranch; but being women we were
conducted a mile farther down the arroyo to Miss Drexel's Mission School
for Indian boys and girls. Here 150 little Navajos come every year, not
to be transformed into white boys and girls, but to be trained inside
and out in cleanliness and uprightness and grace. There are in all
fourteen members of the sisterhood here, much the same type of women in
birth and station and training as the polished nobility that founded the
first religious institutions of New France. Perhaps, because the Jesuit
relations record such a terrible tale of martyrdom, one somehow or other
associates those early Indian missions with religions of a dolorous
cast. Not so here! A happier-faced lot of women and children you never
saw than these delicately nurtured sisters and their swarthy-faced,
black-eyed little wards. These sisters evidently believe that goodness
should be a thing more beautiful, more joyous, more robust than evil;
that the temptation to be good should be greater than the compulsion to
be evil. Sisters are playing tag with the little Indian girls in one
yard; laymen helpers teaching Navajo boys baseball on the open common;
and from one of the upper halls comes the sound of a brass band tuning
up for future festivities.

We were presently ensconced in the quarters set aside for guests; room,
parlor and refectory, where two gentle-faced sisters placed all sorts
of temptations on our plates and gathered news of the big, outside
world. Then Mother Josephine came in, a Southern face with youth in
every feature and youth in her heart, and merry, twinkling, tender,
understanding eyes.

Presently, you hear a bugle-call signal the boys from play; and the bell
sounds to prayers; and a great stillness falls; and you would not know
this was Navajo Land at all but for the bright blanketed folk camped on
the hill to the right--eerie figures seen against the pink glow of the
fading light.

Next morning we attended mass in the little chapel upstairs. Priest in
vestment, altar aglow with lights and flowers, little black-eyed faces
bending over their prayers, the chanting of gently nurtured voices from
the stalls--is it the Desert we are in, or an oasis watered by that
age-old, never-failing spring of Service?




CHAPTER VII

ACROSS THE PAINTED DESERT THROUGH NAVAJO LAND (_continued_)


There are two ways to travel even off the beaten trail. One is to take a
map, stake out pins on the points you are going to visit, then pace up
to them lightning-flier fashion. If you want to, and are prepared to
kill your horses, you can cross Navajo Land in from three to four days.
Even going at that pace, you can get a sense of the wonderful coloring
of the Painted Desert, of the light lying in shimmering heat layers
split by the refraction of the dusty air in prismatic hues, of an
atmosphere with the tang of northern ozone and the resinous scent of
incense and frankincense and myrrh. You can see the Desert flowers that
vie with the sun in brilliant coloring; and feel the Desert night sky
come down so close to you that you want to reach up a hand and pluck the
jack-o'-lantern stars swinging so low through the pansy-velvet mist. You
can even catch a flying glimpse of the most picturesque Indian race in
America, the Navajos. Their _hogans_ or circular, mud-wattled houses,
are always somewhere near the watering pools and rock springs; and just
when you think you are most alone, driving through the sagebrush and
dwarf juniper, the bleat of a lamb is apt to call your attention to a
flock of sheep and goats scattered almost invisibly up a blue-green
hillside. Blue-green, did you say? Yes: that's another thing you can
unlearn on a flying trip--the geography definition of a Desert is about
as wrong as a definition could be made. A Desert isn't necessarily a
vast sandy plain, stretching out in flat and arid waste. It's as
variegated in its growth and landscape as your New England or Old
England hills and vales, only your Eastern rivers flow all the time, and
your Desert rivers are apt to disappear through evaporation and sink
below the surface during the heat of the day, coming up again in floods
during the rainy months, and in pools during the cool of morning and
evening.

But on a flying trip, you can't learn the secret moods of the Painted
Desert. You can't draw so much of its atmosphere into your soul that you
can never think of it again without such dream-visions floating you away
in its blue-gray-lilac mists as wrapped the seers of old in clairvoyant
prophetic ecstasy. On a flying trip, you can learn little or nothing of
the Arab life of our own Desert nomads. You have to depend on Blue Book
reports of "the Navajos being a dangerous, warlike race" blasted into
submission by the effulgent glory of this, that, and the other military
martinet writing himself down a hero. Whereas, if you go out leisurely
among the traders and missionaries and Indians themselves, who--more's
the pity--have no hand in preparing official reports, you will learn
another story of a quiet, pastoral race who have for three hundred
years been the victims of white man greed and white man lust, of
blundering incompetency and hysterical cowardice.

These are strong words. Let me give some instances. We were having
luncheon in the priests' refectory of the Franciscan Mission; and for
the benefit of those who imagine that missionaries to the Indians are
fat and bloated on three hundred a year, I should like to set down the
fact that the refectory was in a sort of back kitchen, that we ate off a
red table-cloth with soup served in a basin and bath towels extemporized
into serviettes. I had asked about a Navajo, who not long ago went
locoed right in Cincinnati station and began stabbing murderously right
and left.

"In the first place," answered the Franciscan, "that Indian ought not to
have been in Cincinnati at all. In the second place, he ought not to
have been there alone. In the third place, he had great provocation."

Here is the story, as I gathered it from traders and missionaries and
Indians. The Navajo was having trouble over title to his land. That was
wrong the first on the part of the white man. It was necessary for him
to go to Washington to lay his grievance before the Government. Now for
an Indian to go to Washington is as great an undertaking as it was for
Stanley to go to Darkest Africa. The trip ought not to have been
necessary if our Indian Office had more integrity and less red-tape;
but the local agency provided him with an interpreter. The next great
worry to the Navajo was that he could not get access to "The Great White
Father." There were interminable red-tape and delay. Finally, when he
got access to the Indian Office, he could get no definite, prompt
settlement. With this accumulation of small worries, insignificant
enough to a well-to-do white man but mighty harassing to a poor Indian,
he set out for home; and at the station in Washington, the interpreter
left him. The Navajo could not speak one word of English. Changing cars
in Cincinnati, hustled and jostled by the crowds, he suddenly felt for
his purse--he had been robbed. Now, the Navajo code is if another tribe
injures his tribe, it is his duty to go forth instantly and strike that
offender. Our own Saxon and Highland Scotch ancestors once had a code
very similar. The Indian at once went locoed--lost his head, and began
stabbing right and left. The white man newspaper told the story of the
murderous assault in flare head lines; but it didn't tell the story of
wrongs and procrastination. The Indian Office righted the land matter;
but that didn't undo the damage. Through the efforts of the missionaries
and the traders, the Indian was permitted to plead insanity. He was sent
to an asylum, where he must have had some queer thoughts of white man
justice. Just recently, he has been released under bonds.

The most notorious case of wrong and outrage and cowardice and murder
known in Navajo Land was that of a few years ago, when the Indian agent
peremptorily ordered a Navajo to bring his child in to the Agency
School. Not so did Marmon and Pratt sway the Indians at Laguna, when the
Pueblos there were persuaded to send their children to Carlisle; and
Miss Drexel's Mission has never yet issued peremptory orders for
children to come to school; but the martinet mandate went forth. Now,
the Indian treaty, that provides the child shall be sent to school, also
stipulates that the school shall be placed within reach of the child;
and the Navajo knew that he was within his right in refusing to let the
child leave home when the Government had failed to place the school
within such distance of his _hogan_. He was then warned by the agent
that unless the child were sent within a certain time, troops would be
summoned from Ft. Wingate and Ft. Defiance. The Indians met, pow-wowed
with one another, and decided they were still within their right in
refusing. There can be no doubt but that if Captain Willard, himself,
had been in direct command of the detachment, the cowardly murder would
not have occurred; but the Navajos were only Indians; and the troops
arrived on the scene in charge of a hopelessly incompetent subordinate,
who proved himself not only a bully but a most arrant coward. According
to the traders and the missionaries and the Indians themselves, the
Navajos were not even armed. Fourteen of them were in one of the mud
_hogans_. They offered no resistance. They say they were not even
summoned to surrender. Traders, who have talked with the Navajos
present, say the troopers surrounded the _hogan_ in the dark, a
soldier's gun went off by mistake and the command was given in
hysterical fright to "fire." The Indians were so terrified that they
dashed out to hide in the sagebrush. "Bravery! Indian bravery--pah," one
officer of the detachment was afterwards heard to exclaim. Two Navajos
were killed, one wounded, eleven captured in as cold-blooded a murder as
was ever perpetrated by thugs in a city street. Without lawyers, without
any defense whatsoever, without the hearing of witnesses, without any
fair trial whatsoever, the captives were sentenced to the penitentiary.
It needed only a finishing touch to make this piece of Dreyfusism
complete; and that came when a little missionary voiced the general
sense of outrage by writing a letter to a Denver paper. President
Roosevelt at once dispatched someone from Washington to investigate; and
it was an easy matter to scare the wits out of the little preacher and
declare the investigation closed. In fact, it was one of the things that
would not bear investigation; but the evidence still exists in Navajo
Land, with more, which space forbids here but which comes under the
sixty-fifth Article of War. The officer guilty of this outrage has since
been examined as to his sanity and brought himself under possibilities
of a penitentiary term on another count. He is still at middle age a
subordinate officer.

These are other secrets of the Painted Desert you will daily con if you
go leisurely across the great lone Reserve and do not take with you the
lightning-express habits of urban life.

For instance, in the account of the Cave Dwellers of the Frijoles
reference was made to the Indian legend of "the heavens raining fire"
(volcanic action) and driving the prehistoric Pueblo peoples from their
ancient dwelling. Mrs. Day of St. Michael's, who has forgotten more lore
than the scientists will ever pick up, told me of a great chunk of lava
found by Mr. Day in which were embedded some perfect specimens of
corn--which seems to sustain the Indian legend of volcanic outburst
having destroyed the ancient nations here. The slab was sent East to a
museum in Brooklyn. Some scientists explain these black slabs as a
fusion of adobe.

       *       *       *       *       *

As we had not yet learned how to do the Painted Desert, we went forward
by the mail wagon from St. Michael's to Mr. Hubbell's famous trading
post at Ganado. Mail bags were stacked up behind us, and a one-eyed
Navajo driver sat in front. We were in the Desert, but our way led
through the park-like vistas of the mast-high yellow pine, a region of
such high, rare, dry air that not a blade of grass grows below the
conifers. The soil is as dry as dust and fine as flour; and there is an
all-pervasive odor, not of burning, but of steaming resin, or pine sap
heated to evaporation; but it is not hot. The mesa runs up to an
altitude of almost 9,000 feet, with air so light that you feel a buoyant
lift to your heart-beats and a clearing of the cobwebs from your brain.
You can lose lots of sleep here and not feel it. All heaviness has gone
out of body and soul. In fact, when you come back to lower levels, the
air feels thick and hard to breathe. And you can go hard here and not
tire, and stand on the crest of mesas that anywhere else would be
considered mountains, and wave your arms above the top of the world. So
high you are--you did not realize it--that the rim of encircling
mountains is only a tiny wave of purplish green sky-line like the edge
of an inverted blue bowl.

[Illustration: The Moki Indian pueblo of Walpi, in northeastern Arizona,
stands on a mesa high above the plain]

The mesas rise and rise, and presently you are out and above forest line
altogether among the sagebrush shimmering in pure light; and you become
aware of a great quiet, a great silence, such as you feel on mountain
peaks; and you suddenly realize how rare and scarce life is--life of
bird or beast--at these high levels. The reason is, of course, the
scarcity of water, though on our way out just below this mesa at the
side of a dry arroyo we found one of the wayside springs that make life
of any kind possible in the Desert.

Then the trail began dropping down, down in loops and twists; and just
at sunset we turned up a dry arroyo bed to a cluster of adobe ranch
houses and store and mission. Thousands of plaintively bleating goats
and sheep seemed to be coming out of the juniper hills to the watering
pool, herded as usual by little girls; for the custom is to dower each
child at birth with sheep or ponies, the increase of which becomes that
child's wealth for life. Navajo men rode up and down the arroyo bed as
graceful and gayly caparisoned as Arabs, or lounged around the store
building smoking. Huge wool wagons loaded three layers deep with the
season's fleece stood in front of the rancho. Women with children
squatted on the ground, but the thing that struck you first as always in
the Painted Desert was color: color in the bright headbands; color in
the close-fitting plush shirts; color in the Germantown blankets--for
the Navajo blanket is too heavy for Desert use; color in the lemon and
lilac belts across the sunset sky; color, more color, in the blood-red
sand hills and bright ochre rocks and whirling orange dust clouds where
riders or herds of sheep were scouring up the sandy arroyo. No wonder
Burbank and Lungren and Curtis go mad over the color of this subtle land
of mystery and half-tones and shadows and suggestions. If you haven't
seen Curtis' figures and Burbank's heads and Lungren's marvelously
beautiful Desert scenes of this land, you have missed some of the best
work being done in the art world to-day. If this work were done in
Europe it would command its tens of thousands, where with us it commands
only its hundreds. Nothing that the Pre-Raphaelites ever did in the Holy
Lands equals in expressiveness and power Lungren's studies of the
Desert; though the Pre-Raphaelites commanded prices of $10,000 and
$25,000, where we as a nation grumble about paying our artists one
thousand and two thousand.

The Navajo driver nodded back to us that this was Ganado; and in a few
moments Mr. Hubbell had come from the trading post to welcome us under a
roof that in thirty years has never permitted a stranger to pass its
doors unwelcomed. As Mr. Lorenzo Hubbell has already entered history in
the makings of Arizona and as he shuns the limelight quite as
"mollycoddles" (his favorite term) seek the spotlights, a slight account
of him may not be out of place. First, as to his house: from the outside
you see the typical squat adobe oblong so suited to a climate where hot
winds are the enemies to comfort. You notice as you enter the front door
that the walls are two feet or more thick. Then you take a breath. You
had expected a bare ranch interior with benches and stiff chairs backed
up against the wall. Instead, you see a huge living-room forty or fifty
feet long, every square foot of the walls covered by paintings and
drawings of Western life. Every artist of note (with the exception of
one) who has done a picture on the Southwest in the last thirty years is
represented by a canvas here. You could spend a good week studying the
paintings of the Hubbell Ranch. Including sepias, oils and watercolors,
there must be almost 300 pictures. By chance, you look up to the
raftered ceiling; a specimen of every kind of rare basketry made by the
Indians hangs from the beams. On the floor lie Navajo rugs of priceless
value and rarest weave. When you go over to Mr. Hubbell's office, you
find that he, like Father Berrard, has colored drawings of every type of
Moki and Navajo blankets. On the walls of the office are more pictures;
on the floors, more rugs; in the safes and cases, specimens of rare
silver-work that somehow again remind you of the affinity between Hindoo
and Navajo. Mr. Hubbell yearly does a quarter-of-a-million-dollar
business in wool, and yearly extends to the Navajos credit for amounts
running from twenty-five dollars to fifty thousand dollars--a trust
which they have never yet betrayed.

Along the walls of the living-room are doors opening to the sleeping
apartments; and in each of the many guest rooms are more pictures, more
rugs. Behind the living-room is a _placito_ flanked by the kitchen and
cook's quarters.

Now what manner of man is this so-called "King of Northern Arizona"? A
lover of art and a patron of it; also the shrewdest politician and
trader that ever dwelt in Navajo Land; a man with friends, who would
like the privilege of dying for him; also with enemies who would keenly
like the privilege of helping him to die. What the chief factors of the
Hudson's Bay Company used to be to the Indians of the North, Lorenzo
Hubbell has been to the Indians of the Desert--friend, guard, counselor,
with a strong hand to punish when they required it, but a stronger hand
to befriend when help was needed; always and to the hilt an enemy to the
cheap-jack politician who came to exploit the Indian, though he might
have to beat the rascal at his own game of putting up a bigger bluff. In
appearance, a fine type of the courtly Spanish-American gentleman with
Castilian blue eyes and black, beetling brows and gray hair; with a
courtliness that keeps you guessing as to how much more gracious the
next courtesy can be than the last, and a funny anecdote to cap every
climax. You would not think to look at Mr. Hubbell that time was when he
as nonchalantly cut the cards for $30,000 and as gracefully lost it all,
as other men match dimes for cigars. And you can't make him talk about
himself. It is from others you must learn that in the great cattle and
sheep war, in which 150 men lost their lives, it was he who led the
native Mexican sheep owners against the aggressive cattle crowd. They
are all friends now, the old-time enemies, and have buried their feud;
and dynamite will not force Mr. Hubbell to open his mouth on the
subject. In fact, it was a pair of the "rustlers" themselves who told me
of the time that the cowboys took a swoop into the Navajo Reserve and
stampeded off 300 of the Indians' best horses; but they had reckoned
without Lorenzo Hubbell. In twenty-four hours he had got together the
swiftest riders of the Navajos; and in another twenty-four hours, he had
pursued the thieves 125 miles into the wildest caņons of Arizona and had
rescued every horse. One of the men, whom he had pursued, wiped the
sweat from his brow in memory of it. He is more than a type of the
Spanish-American gentleman. He is a type of the man that the Desert
produces: quiet, soft spoken--powerfully soft spoken--alert, keen,
relentless and versatile; but also a dreamer of dreams, a seer of
visions, a passionate patriot, and a lover of art who proves his love by
buying.

The Navajos are to-day by long odds the most prosperous Indians in
America. Their vast Reserve offers ample pasturage for their sheep and
ponies; and though their flocks are a scrub lot, yielding little more
than fifty to seventy cents a head in wool on the average, still it
costs nothing to keep sheep and goats. Both furnish a supply of meat.
The hides fetch ready money. So does the wool, so do the blankets; and
the Navajos are the finest silversmiths in America. Formerly, they
obtained their supply of raw silver bullion from the Spaniards; but
to-day, they melt and hammer down United States currency into butterfly
brooches and snake bracelets and leather belts with the fifty-cent coins
changed into flower blossoms with a turquoise center. Ten-cent pieces
and quarters are transformed into necklaces of silver beads, or buttons
for shirt and moccasins. If you buy these things in the big Western
cities, they are costly as Chinese or Hindoo silver; but on the Reserve,
there is a very simple way of computing the value. First, take the value
of the coin from which the silver ornament is made. Add a dollar for the
silversmith's labor; and also add whatever value the turquoise happens
to be; and you have the price for which true Navajo silver-work can be
bought out on the Reserve.

Among the Navajos, the women weave the blankets and baskets; among the
Moki, the men, while the women are the great pottery makers. The value
of these out on the Reserve is exactly in proportion to the intricacy of
the work, the plain native wool colors--black, gray, white and
brown--varying in price from seventy cents to $1.25 a pound; the fine
bayetta or red weave, which is finer than any machine can produce and
everlasting in its durability, fetching pretty nearly any price the
owner asks. Other colors than the bayetta red and native wool shades, I
need scarcely say here, are in bought mineral dyes. True bayettas, which
are almost a lost art, bring as high as $1,500 each from a connoisseur.
Other native wools vary in price according to size and color from $15 to
$150. Off the Reserve, these prices are simply doubled. From all of
which, it should be evident that no thrifty Navajo need be poor. His
house costs nothing. It is made of cedar shakes stuck up in the ground
crutchwise and wattled with mud. Strangely enough, the Navajo no longer
uses his own blankets. They are too valuable; also, too heavy for the
climate. He uses the cheap and gaudy Germantown patterns.

       *       *       *       *       *

At seven one morning in May, equipped with one of Mr. Hubbell's fastest
teams and a good Mexican driver who knew the trail, we set out from
Ganado for Keam's Caņon. It need scarcely be stated here that in Desert
travel you must carry your water keg, "grub" box and horse feed with
you. All these, up to the present, Mr. Hubbell has freely supplied
passers-by; but as travel increases through the Painted Desert, it is a
system that must surely be changed, not because the public love Mr.
Hubbell "less, but more."

The morning air was pure wine. The hills were veiled in a lilac
light--tones, half-tones, shades and subtle suggestions of subdued
glory--with an almost Alpine glow where the red sunrise came through
notches of the painted peaks. _Hogan_ after _hogan_, with sheep corrals
in cedar shakes, we passed, where little boys and girls were driving the
sheep and goats up and down from the watering places. Presently, as you
drive northwestward, there swim through the opaline haze peculiar to the
Desert, purplish-green forested peaks splashed with snow on the
summit--the Francisco Mountains of Flagstaff far to the South; and you
are on a high sagebrush mesa, like a gray sea, with miles, miles upon
miles (for three hours you drive through it) of delicate, lilac-scented
bloom, the sagebrush in blossom. I can liken it to nothing but the
appearance of the sea at sunrise or sunset when a sort of misty lavender
light follows the red glow. This mesa leads you into the cedar woods, an
incense-scented forest far as you can see for hours and hours. You begin
to understand how a desert has not only mountains and hills but forests.
In fact, the northern belt of the Painted Desert comprises the Kaibab
Forest, and the southern belt the Tusayan and Coconino Forests, the
Mesas of the Moki and Navajo Land lying like a wedge between these two
belts.

Then, towards midday, your trail has been dropping so gradually that you
hardly realize it till you slither down a sand bank and find yourself
between the yellow pumice walls of a blind _cul-de-sac_ in the
rock--nooning place--where a tiny trickle of pure spring water pours out
of the upper angle of rock, forming a pool in a natural basin of stone.
Here cowboys of the long-ago days, when this was a no-man's-land, have
fenced the waters in from pollution and painted hands of blood on the
walls of the cave roof above the spring. Wherever you find pools in the
Desert, there the Desert silence is broken by life; unbroken range
ponies trotting back and forward for a drink, blue jays and bluebirds
flashing phantoms in the sunlight, the wild doves fluttering in flocks
and sounding their mournful "hoo-hoo-hoo."

This spring is about half of the fifty-five miles between Ganado and
Keam's Caņon; and the last half of the trail is but a continuance of the
first: more lilac-colored mesas high above the top of the world, with
the encircling peaks like the edge of an inverted bowl, a sky above blue
as the bluest turquoise; then the cedared lower hills redolent of
evergreens; a drop amid the pumice rocks of the lower world, and you are
in Keam's Caņon, driving along the bank of an arroyo trenched by floods,
steep as a carved wall. You pass the ruins of the old government school,
where the floods drove the scholars out, and see the big rock
commemorating Kit Carson's famous fight long ago, and come on the new
Indian schools where 150 little Navajos and Mokis are being taught by
Federal appointees--schools as fine in every respect as the best
educational institutions of the East. At the Agency Office here you must
obtain a permit to go on into Moki Land; for the Three Mesas and Oraibi
and Hotoville are the _Ultima Thule_ of the trail across the Painted
Desert. Here you find tribes completely untouched by civilization and as
hostile to it (as the name Hotoville signifies) as when the Spaniard
first came among them. In fact, the only remnants of Spanish influence
left at some of these mesas are the dwarfed peach orchards growing in
the arid sands. These were planted centuries ago by the Spanish
_padres_.

The trading post managed by Mr. Lorenzo Hubbell, Jr., at Keam's Caņon is
but a replica of his father's establishment at Ganado. Here is the same
fine old Spanish hospitality. Here, too, is a rare though smaller
collection of Western paintings. There are rugs from every part of the
Navajo Land, and specimens of pottery from the Three Mesas--especially
from Nampaii, the wonderful woman pottery maker of the First Mesa--and
fine silver-work gathered from the Navajo silversmiths. And with it all
is the gracious perfection of the art that conceals art, the air that
you are conferring a favor on the host to accept rest in a little
rose-covered bower of two rooms and a parlor placed at the command of
guests.

The last lap of the drive across the Painted Desert is by all odds the
hardest stretch of the road, as well as the most interesting. It is here
the Mokis, or Hopi, have their reservation in the very heart of Navajo
Land; and there will be no quarrel over possession of this land. It lies
a sea of yellow sand with high rampant islands--600, 1,000, 1,500 feet
above the plains--of yellow _tufa_ and white gypsum rock, sides as sheer
as a wall, the top a flat plateau but for the crest where perch the Moki
villages. Up the narrow acclivities leading to these mesa crests the
Mokis must bring all provisions, all water, their ponies and donkeys. If
they could live on atmosphere, on views of a painted world at their feet
receding to the very drop over the sky-line, with tones and half-tones
and subtle suggestions of opaline snow peaks swimming in the lilac haze
hundreds of miles away, you would not wonder at their choosing these
eerie eagle nests for their cities; for the coloring below is as
gorgeous and brilliant as in the Grand Caņon. But you see their little
farm patches among the sand billows below, the peach trees almost
uprooted by the violence of the wind, literally and truly, a stone
placed where the corn has been planted to prevent seed and plantlet from
being blown away. Or if the Navajo still raided the Moki, you could
understand them toiling like beasts of burden carrying water up to these
hilltops; but the day of raid and foray is forever past.

It was on our way back over this trail that we learned one good reason
why the dwellers of this land must keep to the high rock crests.
Crossing the high mesa, we had felt the wind begin to blow, when like
Drummond's Habitant Skipper, "it blew and then it blew some more." By
the time we reached the sandy plain below, such a hurricane had broken
as I have seen only once before, and that was off the coast of Labrador,
when for six hours we could not see the sea for the foam. The billows of
sand literally lifted. You could not see the sandy plain for a dust fine
as flour that wiped out every landmark three feet ahead of your horses'
noses. The wheels sank hub deep in sand. Of trail, not a sign was left;
and you heard the same angry roar as in a hurricane at sea. But like the
eternal rocks, dim and serene and high above the turmoil, stood the
First Mesa village of Moki Land. Perhaps after all, these little squat
Pueblo Indians knew what they were doing when they built so high above
the dust storms. Twice the rear wheels lifted for a glorious upset; but
we veered and tacked and whipped the fagged horses on. For three hours
the hurricane lasted, and when finally it sank with an angry growl and
we came out of the fifteen miles of sand into sagebrush and looked back,
the rosy tinge of an afterglow lay on the gray pile of stone where the
Moki town crests the top of the lofty mesa.

In justice to travelers and Desert dwellers, two or three facts should
be added. Such dust storms occur only in certain spring months. So much
in fairness to the Painted Desert. Next, I have cursorily given slight
details of the Desert storm, because I don't want any pleasure seekers
to think the Painted Desert can be crossed with the comfort of a Pullman
car. You have to pay for your fun. We paid in that blinding, stinging,
smothering blast as from a furnace, from three to half past five. Women
are supposed to be irrepressible talkers. Well--we came to the point
where not a soul in the carriage could utter a word for the dust.
Lastly, when we saw that the storm was to be such a genuine old-timer,
we ought to have tied wet handkerchiefs across our mouths. Glasses we
had to keep the dust out of our eyes; but that dust is alkali, and it
took a good two weeks' sneezing and a very sore throat to get rid of it.

Of the Three Mesas and Oraibi and Hotoville, space forbids details
except that they are higher than the village at Acoma. Overlooking the
Painted Desert in every direction, they command a view that beggars all
description and almost staggers thought. You seem to be overlooking
Almighty God's own amphitheater of dazzlingly-colored infinity; and
naturally you go dumb with joy of the beauty of it and lose your own
personality and perspective utterly. We lunched on the brink of a white
precipice 1,500 feet above anywhere, and saw Moki women toiling up that
declivity with urns of water on their heads, and photographed naked
urchins sunning themselves on the baking bare rock, and stood above
_estufas_, or sacred underground council chambers, where the Pueblos
held their religious rites before the coming of the Spaniards.

Of the Moki towns, Oraibi is, perhaps, cleaner and better than the Three
Mesas. The mesas are indescribably, unspeakably filthy. At Oraibi, you
can wander through adobe houses clean as your own home quarters, the
adobe hard as cement, the rooms divided into sleeping apartments,
cooking room, meal bin, etc. Also, being nearer the formation of the
Grand Caņon, the coloring surrounding the Mesa is almost as gorgeous as
the Caņon.

If it had not been that the season was verging on the summer rains,
which flood the Little Colorado, we should have gone on from Oraibi to
the Grand Caņon. But the Little Colorado is full of quicksands,
dangerous to a span of a generous host's horses; so we came back the way
we had entered. As we drove down the winding trail that corkscrews from
Oraibi to the sand plain, a group of Moki women came running down the
footpath and met us just as we were turning our backs on the Mesa.

"We love you," exclaimed an old woman extending her hand (the Government
doctor interpreted for us), "we love you with all our hearts and have
come down to wish you a good-by."




CHAPTER VIII

THE GRAND CAŅON AND PETRIFIED FORESTS


The belt of National Forests west of the Painted Desert and Navajo Land
comprises that strange area of onyx and agate known as the Petrified
Forests, the upland pine parks of the Francisco Mountains round
Flagstaff, the vast territory of the Grand Caņon, and the western slope
between the Continental Divide and the Pacific.

Needless to say, it takes a great deal longer to see these forests than
to write about them. You could spend a good two weeks in each area, and
then come away conscious that you had seen only the beginnings of the
wonders in each. For instance, the Petrified Forests cover an area of
2,000 acres that could keep you busy for a week. Then, when you think
you have seen everything, you learn of some hieroglyphic inscriptions on
a nearby rock, with lettering which no scientist has yet deciphered, but
with pictographs resembling the ancient Phoenician signs from which
our own alphabet is supposed to be derived. Also, after you have viewed
the caņons and upland pine parks and snowy peaks and cliff dwellings
round Flagstaff and have recovered from the surprise of learning there
are upland pine parks and snowy peaks twelve to fourteen thousand feet
high in the Desert, you may strike south and see the Aztec ruins of
Montezuma's Castle and Montezuma's Well, or go yet farther afield to the
Great Natural Bridge of Southern Arizona, or explore near Winslow a
great crater-like cavity supposed to mark the sinking of some huge
meteorite.

Of the Grand Caņon little need be said here; not because there is
nothing to say, but because all the superlatives you can pile on, all
the scientific explanations you can give, are so utterly inadequate. You
can count on one hand the number of men who have explored the whole
length of the Grand Caņon--200 miles--and hundreds of the lesser caņons
that strike off sidewise from Grand Caņon are still unexplored and
unexploited. Then, when you cross the Continental Divide and come on
down to the Angeles Forests in from Los Angeles, and the Cleveland in
from San Diego, you are in a poor-man's paradise so far as a camp
holiday is concerned. For $3 a week you are supplied with tent, camp kit
and all. If there are two of you, $6 a week will cover your holiday; and
forty cents by electric car takes you out to your stamping ground. An
average of 200 people a month go out to one or other of the Petrified
Forests. From Flagstaff, 100 people a month go in to see the cliff
dwellings. Not less than 30,000 people a year visit the Grand Caņon and
100,000 people yearly camp and holiday in the Angeles and Cleveland
Forests. And we are but at the beginning of the discovery of our own
Western Wonderland. Who shall say that the National Forests are not the
People's Playground of _all_ America; that they do not belong to the
East as much as to the West; that East and West are not alike concerned
in maintaining and protecting them?

You strike into the Petrified Forests from Adamana or Holbrook. Adamana
admits you to one section of the petrified area, Holbrook to
another--both equally marvelous and easily accessible. If you go out in
a big tally-ho with several others in the rig, the charge will be from
$1.50 to $2.50. If you hire a driver and fast team for yourself, the
charge will be from $4 to $6. Both places have hotels, their charges
varying from $1 and $1.50 in Holbrook, to $2 and $2.50 at Adamana. The
hotel puts up your luncheon and water keg, and the trips can be made,
with the greatest ease in a day.

Don't go to the Petrified Forests expecting thrills of the big
knock-you-down variety! To go from the spacious glories of the boundless
Painted Desert to the little 2,000-acre area of the Petrified Forests is
like passing from a big Turner or Watts canvas in the Tate Gallery,
London, to a tiny study in blue mist and stars by Whistler. If you go
looking for "big" things you'll come away disappointed; but if like
Tennyson and Bobby Burns and Wordsworth, "the flower in the crannied
wall" has as much beauty for you as the ocean or a mountain, you'll come
away touched with the mystery of that Southwestern Wonderland quite as
much as if you had come out of all the riotous intoxication of color in
the Painted Desert.

In fact, you drive across the southern rim of the Painted Desert to
reach the Petrified Forests. You are crossing the aromatic,
sagey-smelling dry plain pink with a sort of morning primrose light,
when you come abruptly into broken country. A sandy arroyo trenches and
cuts the plain here. A gravelly hillock hunches up there; and just when
you are having an eye to the rear wheel brake, or glancing back to see
whether the fat man is on the up or down side, your eye is caught by
spangles of rainbow light on the ground, by huge blood-colored rocks the
shape of a fallen tree with encrusted stone bark on the outside and
wedges and slabs and pillars of pure onyx and agate in the middle.
Somehow you think of that Navajo legend of the coyote spilling the stars
on the face of the sky, and you wonder what marvel-maker among the gods
of medicine-men spilled his huge bag of precious stone all over the
gravel in this fashion. Then someone cries out, "Why, look, that's a
tree!" and the tally-ho spills its occupants out helter-skelter; and
someone steps off a long blood-red, bark-incrusted column hidden at both
ends in the sand, and shouts out that the visible part of the recumbent
trunk is 130 feet long. There was a scientist along with us the day we
went out, a man from Belgium in charge of the rare forests of Java; and
he declared without hesitation that many of these prone, pillared giants
must be sequoias of the same ancient family as California's groves of
big trees. Think what that means! These petrified trees lie so deeply
buried in the sand that only treetops and sections of the trunks and
broken bits of small upper branches are visible. Practically no
excavation has taken place beneath these hillocks of gravel and sand.
The depth and extent of the forest below this ancient ocean bed are
unknown. Only water--oceans and æons of water--could have rolled and
swept and piled up these sand hills. Before the Desert was an ancient
sea; and before the sea was an ancient sequoia forest; and it takes a
sequoia from six to ten thousand years to come to its full growth; and
that about gets you back to the Ancient of Days busy in his Workshop
making Man out of mud, and Earth out of Chaos.

[Illustration: There is nothing else remotely resembling the Grand Caņon
in the known world, and no one has yet been heard of who has seen it and
been disappointed]

But there is another side to the Petrified Forests besides a
prehistoric, geologic one. Split one of the big or little pieces of
petrified wood open, and you find pure onyx, pure agate, the colors of
the rainbow, which every youngster has tried to catch in its hands,
caught by a Master Hand and transfixed forever in the eternal rocks.
Crosswise, the split shows the concentric circles of the wood grain in
blues and purples and reds and carmines and golds and lilacs and
primrose pinks. Split the stone longitudinally and you have the same
colors in water-waves brilliant as a diamond, hard as a diamond, so hard
you can only break it along the grain of the ancient wood, so hard,
fortunately, that it almost defies man-machinery for a polish. This
hardness has been a blessing in disguise; for before the Petrified
Forests were made by Act of Congress a National Park, or Monument, the
petrified wood was exploited commercially and shipped away in carloads
to be polished. You can see some shafts of the polished specimens in any
of the big Eastern museums; but it was found that the petrified wood
required machinery as expensive and fine as for diamonds to effect a
hard polish, and the thing was not commercially possible; so the
Petrified Forests will never be vandalized.

You lunch under a natural bridge formed by the huge shaft of a prone
giant, and step off more fallen pillars to find lengths greater than 130
feet, and seat yourself on stump ends of a rare enough beauty for an
emperor's throne; but always you come back to the first pleasures of a
child--picking up the smaller pebbles, each pebble as if there had been
a sun shower of rainbow drops and each drop had crystallized into
colored diamonds.

I said don't go to the Petrified Forests expecting a big thrill. Yet if
you have eyes that really see, and go there after a rain when every
single bit of rock is ashine with the colors of broken rainbows; or go
there at high noon, when every color strikes back in spangles of
light--there is something the matter with you if you don't have a big
thrill with a capital "B."

There is another pleasure on your trip to the Petrified Forests, which
you will get if you know how, but completely miss if you don't. All
these drivers to the Forests are old-timers of the days when Arizona was
a No-Man's-Land. For instance, Al Stevenson, the custodian at Adamana,
was one of the men along with Commodore Owen of San Diego and Bert
Potter of the Forestry Department, Washington, who rescued Sheriff Woods
of Holbrook from a lynching party in the old sheep and cattle war days.
Stevenson can tell that story as few men know it; and dozens of others
he can tell of the old, wild, pioneer days when a man had to be all man
and fearless to his trigger tips, or cash in, and cash in quick. At
Holbrook you can get the story of the Show-Low Ranch and all the $50,000
worth of stock won in a cut of cards; or of how they hanged Stott and
Scott and Wilson--mere boys, two of them in Tonto Basin, for horses
which they didn't steal. All through this Painted Desert you are just on
the other side of a veil from the Land of True Romance; but you'll not
lift that veil, believe me, with a patronizing Eastern question. You'll
find your way in, if you know how; and if you don't know how, no man can
teach you. And at Adamana, don't forget to see the pictograph rocks.
Then you'll appreciate why the scientists wonder whether the antiquity
of the Orient is old as the antiquity of our own America.

Flagstaff, frankly, does not live up to its own opportunities. It is the
gateway to many Aztec ruins--much more easily accessible to the public
than the Frijoles cave dwellings of New Mexico. Only nine miles out by
easy trail are cliff dwellings in Walnut Caņon. These differ from the
Frijoles in not being caves. The ancient people have simply taken
advantage of natural arches high in the face of unscalable precipices
and have bricked up the faces of these with adobe. As far as I know, not
so much as the turn of a spade has ever been attempted in excavation.
The débris of centuries lies on the floors of the houses; and the adobe
brick in front is gradually crumbling and rolling down the precipice
into Walnut Caņon. Nor is there any doubt but that slight excavation
would yield discoveries. You find bits of pottery and shard in the
débris piles; and the day we went out, five minutes' scratching over of
one cliff floor unearthed bits of wampum shell that from the
perforations had evidently been used as a necklace. The Forestry Service
has a man stationed here to guard the old ruins; but the Government
might easily go a step further and give him authority to attempt some
slight restoration. You drive across a cinder plain from Flagstaff and
suddenly drop down to a footpath that takes you to the brink of circling
gray stone caņons many hundreds of feet deep. Along the top ledges of
these amid such rocks as mountain sheep might frequent are the cliff
houses--hundreds and hundreds of them, which no one has yet explored. At
the bottom of the lonely, silent, dark caņon was evidently once a
stream; but no stream has flowed here in the memory of the white race;
and the cliff houses give evidence of even greater age than the caves.

Only forty-seven miles south of Flagstaff are Montezuma's Castle and
Well. Drivers can be hired in Flagstaff to take you out at from $4 to $6
a day; and there are ranch houses near the Castle and the Well, where
you can stay at very trifling cost, indeed.

It comes as a surprise to see here at Flagstaff, wedged between the
Painted Desert and the arid plains of the South, the snow-capped peaks
of the Francisco Mountains ranging from 12,000 to 13,000 feet high, an
easy climb to the novice. Only twenty miles out at Oak Creek is one of
the best trout brooks of the Southwest; and twenty-five miles out is a
ranch house in a cool caņon where health and holiday seekers can stay
all the year in the Verde Valley. It is from East Verde that you go to
the Natural Bridge. The central span of this bridge is 100 feet from the
creek bottom, and the creek itself deposits lime so rapidly that if you
drop a stone or a hat down, it at once encrusts and petrifies. Also at
Flagstaff is the famous Lowell Observatory. In fact, if Flagstaff lived
up to its opportunities, if there were guides, cheap tally-hos and camp
outfitters on the spot, it could as easily have 10,000 tourists a month
as it now has between 100 and 200.

       *       *       *       *       *

When you reach the Grand Caņon, you have come to the uttermost wonder of
the Southwestern Wonder World. There is nothing else like it in America.
There is nothing else remotely resembling it in the known world; and no
one has yet been heard of who has come to the Grand Caņon and gone away
disappointed. If the Grand Caņon were in Egypt or the Alps, it is safe
to wager it would be visited by every one of the 300,000 Americans who
yearly throng Continental resorts. As it is, only 30,000 people a year
visit it; and a large proportion of them are foreigners.

You can do the Caņon cheaply, or you can do it extravagantly. You can go
to it by driving across the Painted Desert, 200 miles; or motoring in
from Flagstaff--a half-day trip; or by train from Williams, return
ticket something more than $5. Or you can take your own pack horses, and
ride in yourself; or you can employ one of the well known local trail
makers and guides, like John Bass, and go off up the Caņon on a camping
trip of weeks or months.

Once you reach the rim of the Caņon, you can camp under your own tent
roof and cater your own meals. Or you may go to the big hotel and pay $4
to $15 a day. Or you may get tent quarters at the Bright Angel Camp--$1
a day, and whatever you pay for your meals. Or you may join one of John
Bass' Camps which will cost from $4 up, according to the number of
horses and the size of your party.

First of all, understand what the Grand Caņon is, and what it isn't. We
ordinarily think of a caņon as a narrow cleft or trench in the rocks,
seldom more than a few hundred feet deep and wide, and very seldom more
than a few miles long. The Grand Caņon is nearly as long as from New
York to Canada, as wide as the city of New York is long, and as deep
straight as a plummet as the Canadian Rockies or lesser Alps are high.
In other words, it is 217 miles long, from thirteen to twenty wide, and
has a straight drop a mile deep, or seven miles as the trail zigzags
down. You think of a caņon as a great trench between mountains. This one
is a colossal trench with side caņons going off laterally its full
length, dozens of them to each mile, like ribs along a backbone.
Ordinarily, to climb a 7,000 foot mountain, you have to go up. At the
Grand Caņon, you come to the brink of the sagebrush plain and jump
off--to climb these peaks. Peak after peak, you lose count of them in
the mist of primrose fire and lilac light and purpling shadows. To climb
these peaks, you go down, down 7,000 feet a good deal steeper than the
ordinary stair and in places quite as steep as the Metropolitan Tower
elevator. In fact, if the Metropolitan Tower and the Singer Building and
the Flatiron and Washington's Shaft in the Capital City were piled one
on top of another in a pinnacled pyramid, they would barely reach up
one-seventh of the height of these massive peaks swimming in countless
numbers in the color of the Caņon.

So much for dimensions! Now as to time. If you have only one day, you
can dive in by train in the morning and out by night, and between times
go to Sunrise Point or--if you are a robust walker--down Bright Angel
Trail to the bank of the Colorado River, seven miles. If you have two
days at your disposal, you can drive out to Grand View--fourteen
miles--and overlook the panorama of the Caņon twenty miles in all
directions. If you have more days yet at your disposal, there are good
trips on wild trails to Dripping Springs and to Gertrude Point and to
Cataract Caņon and by aerial tram across the Colorado River to the
Kaibab Plateau on the other side. In fact, if you stayed at the Grand
Caņon a year and were not afraid of trailless trips, you could find a
new view, a new wonder place, new stamping grounds each day. Remember
that the Caņon itself is 217 miles long; and it has lateral caņons
uncounted.

When you reach El Tovar you are told two of the first things to do are
take the drives--three miles each way--to Sunrise and to Sunset Points.
Don't! Save your dollars, and walk them both. By carriage, the way leads
through the pine woods back from the rim for three miles to each point.
By walking, you can keep on an excellent trail close to the rim and do
each in twenty minutes; for the foot trails are barely a mile long. Also
by walking, you can escape the loud-mouthed, bull-voiced tourist who
bawls out his own shallow knowledge of erosion to the whole carriageful
just at the moment you want to float away in fancy amid opal lights and
upper heights where the Olympic and Hindoo and Norse gods took refuge
when unbelief drove them from their old resorts. In fact, if you keep
looking long enough through that lilac fire above seas of primrose
mists, you can almost fancy those hoary old gods of Beauty and Power
floating round angles of the massive lower mountains, shifting the
scenes and beckoning one another from the wings of this huge
amphitheater. The space-filling talker is still bawling out about "the
mighty powers of erosion"; and a thin-faced curate is putting away a
figure of speech about "Almighty Power" for his next sermon. Personally,
I prefer the old pagan way of expressing these things in the short cut
of a personifying god who did a smashing big business with the hammer of
Thor, or the sea horses of Neptune or the forked lightnings of old
loud-thundering Jove.

You can walk down Bright Angel Trail to the river at the bottom of the
Caņon; but unless your legs have a pair of very good benders under the
knees, you'll not be able to walk up that trail the same day, for the
way down is steep as a stair and the distance is seven miles. In that
case, better spend the night at the camp known as the Indian Gardens
halfway down in a beautifully watered dell; or else have the regular
daily party bring down the mules for you to the river. Or you can join
the regular tourist party both going down and coming up. Mainly because
we wanted to see the sunrise, but also because a big party on a narrow
trail is always unsafe and a gabbling crowd on a beautiful trail is
always agony, two of us rose at four A. M. and walked down the trail
during sunrise, leaving orders for a special guide to fetch mules down
for us to the river. Space forbids details of the tramp, except to say
it was worth the effort, twice over worth the effort in spite of knees
that sent up pangs and protests for a week.

It had rained heavily all night and the path was very slippery; but if
rain brings out the colors of the Petrified Forests, you can imagine
what it does to sunrise in a sea of blood-red mountain peaks. Much of
the trail is at an angle of forty-five degrees; but it is wide and well
shored up at the outer edge. The foliage lining the trail was dripping
wet; and the sunlight struck back from each leaf in spangles of gold. An
incense as of morning worship filled the air with the odor of cedars and
cloves and wild nutmeg pinks and yucca bloom. There are many more birds
below the Caņon rim than above it; and the dawn was filled with snatches
of song from bluebirds and yellow finches and water ousels, whose notes
were like the tinkle of pure water. What looked like a tiny red hillock
from the rim above is now seen to be a mighty mountain, four, five,
seven thousand feet from river to peak, with walls smooth as if planed
by the Artificer of all Eternity. In any other place, the gorges between
these peaks would be dignified by the names of caņons. Here, they are
mere wings to the main stage setting of the Grand Caņon. We reached the
Indian Garden's Camp in time for breakfast and rested an hour before
going on down to the river. The trail followed a gentle descent over
sand-hills and rocky plateaus at first, then suddenly it began to drop
sheer in the section known as the Devil's Corkscrew. The heat became
sizzling as you descended; but the grandeur grew more imposing from the
stupendous height and sheer sides of the brilliantly colored gorges and
masses of shadows above. Then the Devil's Corkscrew fell into a sandy
dell where a tiny waterfall trickled with the sound of the voice of
many waters in the great silence. A cloudburst would fill this gorge in
about a jiffy; but a cloudburst is the last thing on earth you need
expect in this land of scant showers and no water. Suddenly, you turn a
rock angle, and the yellow, muddy, turbulent flood of the Colorado
swirls past you, tempestuous, noisy, sullen and dark, filling the narrow
caņon with the war of rock against water. What seemed to be mere
foothills far above, now appear colossal peaks sheer up and down,
penning the angry river between black walls. It was no longer hot. We
could hear a thunder shower reverberating back in some of the valleys of
the Caņon; and the rain falling between us and the red rocks was as a
curtain to the scene shifting of those old earth and mountain and water
gods hiding in the wings of the vast amphitheater.

And if you want a wilder, more eery trail than down Bright Angel, go
from Dripping Springs out to Gertrude Point. I know a great many wild
mountain trails in the Rockies, North and South; but I have never known
one that will give more thrills from its sheer beauty and sheer daring.
You go out round the ledges of precipice after precipice, where nothing
holds you back from a fall 7,000 feet straight as a stone could drop,
nothing but the sure-footedness of your horse; out and out, round and
round peak after peak, till you are on the tip top and outer edge of one
of the highest mountains in the Caņon. This is the trail of old Louis
Boucher, one of the beauty-loving souls who first found his way into the
center of the Caņon and built his own trail to one of its grandest
haunts. Louis used to live under the arch formed by the Dripping
Springs; but Louis has long since left, and the trail is falling away
and is now one for a horse that can walk on air and a head that doesn't
feel the sensations of champagne when looking down a straight 7,000 feet
into darkness. If you like that kind of a trail, take the trip; for it
is the best and wildest view of the Caņon; but take two days to it, and
sleep at Louis' deserted camp under the Dripping Springs. Yet if you
don't like a trail where you wonder if you remembered to make your will
and what would happen if the gravel slipped from your horse's feet one
of these places where the next turn seems to jump off into atmosphere,
then wait; for the day must surely come when all of the Grand Caņon's
217 miles will be made as easily and safely accessible to the American
public as Egypt.




CHAPTER IX

THE GOVERNOR'S PALACE OF SANTA FE


It lies to the left of the city Plaza--a long, low, one-story building
flanking the whole length of one side of the Plaza, with big yellow pine
pillars supporting the arcade above the public walk, each pillar
surmounted by the fluted architrave peculiar to Spanish-Moorish
architecture. It is yellow adobe in the sunlight--very old, very sleepy,
very remote from latter-day life, the most un-American thing in all
America, the only governor's palace from Athabasca to the Gulf of
Mexico, from Sitka to St. Lawrence, that exists to-day precisely as it
existed one hundred years ago, two hundred years ago, three hundred
years ago, four hundred years ago--back, back beyond that to the days
when there were no white men in America. Uncover the outer plaster in
the six-foot thickness of the walls in the Governor's Palace of Santa
Fe, and what do you find? Solid adobe and brick? Not much! The
walled-up, conical fireplaces and meal bins and corn caves of a pueblo
people who lived on the site of modern Santa Fe hundreds of years before
the Spanish founded this capital here in 1605. For years it has been a
dispute among historians--Bandelier, Hodge, Twitchell, Governor Prince,
Mr. Reed--whether any prehistoric race dwelt where Santa Fe now stands.
Only in the summer of 1912, when it was necessary to replace some old
beams and cut some arches through the six-foot walls was it discovered
that the huge partitions covered in their centers walls antedating the
coming of the Spaniards--walls with the little conical fireplaces of
Indian pueblos, with such meal bins and corn shelves as you find in the
prehistoric cave dwellings.

We have such a passion for destroying the old and replacing it with the
new in America that you can scarcely place your hand on a structure in
the New World that stands intact as it was before the Revolution. We
somehow or other take it for granted that these mute witnesses of
ancient heroism have nothing to teach us with their mossed walls and
low-beamed ceilings and dumb, majestic dignity.

[Illustration: The Governor's Palace at Santa Fe, New Mexico, within the
walls of which are found the conical fireplaces of the Indians who lived
here hundreds of years before the Spaniards came]

To this, the Governor's Palace of Santa Fe is the one and complete
exception in America. It flanks the cottonwoods of the Plaza, yellow
adobe in the sunlight--very old, very sleepy, very remote from
latter-day life, but with a quaint, quiet atmosphere that travelers
scour Europe to find. Look up to the _vigas_, or beams of the ceiling,
yellowed and browned and mellowed with age. Those _vigas_ have witnessed
strange figures stalking the spacious halls below. If the ceiling beams
could throw their memories on some moving picture screen, there would be
such a panorama of varied personages as no other palace in the world has
witnessed. Leave out the hackneyed tale of General Lew Wallace writing
"Ben Hur" in a back room of the Palace; or the fact that three different
flags flung their folds over old Santa Fe in a single century. He who
knows anything at all about Santa Fe, knows that Spanish power gave
place to Mexican, and the Mexican régime to American rule. Also, that
General Lew Wallace wrote "Ben Hur" in a back room of the Palace, while
he was governor of New Mexico. And you only have to use your eyes to
know that Santa Fe, itself, is a bit of old Spain set down in the modern
United States of America. The donkeys trotting to market under loads of
wood, the ragged peon riders bestriding burros no higher than a saw
horse, the natives stalking past in bright serape or blanket, moccasined
and hatless--all tell you that you are in a region remote from
latter-day America.

But here is another sort of picture panorama! It is between 1680 and
1710.

A hatless youth, swarthy from five years of terrible exposure, hair
straight as a string, gabbling French but speaking no Spanish, a slave
white traded from Indian tribe to Indian tribe, all the way from the
Gulf of Mexico to the interior of New Spain, is brought before the
viceroy. Do you know who he is? He is Jean L'Archevęque, the
French-Canadian lad who helped to murder La Salle down on Trinity Bay in
Texas. What are the French doing down on Trinity Bay? Do they intend to
explore and claim this part of America, too? In the abuses of slavery
among the Indians for five years, the lad has paid the terrible penalty
for the crime into which he was betrayed by his youth. He is scarred
with wounds and beatings. He is too guilt-stricken ever to return to New
France. His information may be useful to New Spain; so he is enrolled in
the guards of the Spanish Viceroy of Santa Fe; and he is sent out to San
Ildefonso and Santa Clara, where he founds a family and where his
records may be seen to this day. For those copy-book moralists who like
to know that Divine retribution occasionally works out in daily life, it
may be added that Jean L'Archevęque finally came to as violent a death
as he had brought to the great French explorer, La Salle.

Or take a panorama of a later day. It is just before the fall of Spanish
rule. The Governor sits in his Palace at Santa Fe, a mightier autocrat
than the Pope in Rome; for, as the Russians say, "God is high in His
Heavens," and the King is far away, and those who want justice in Santa
Fe, must pay--pay--pay--pay in gold coin that can be put in the iron
chest of the viceroy. (You can see specimens of those iron chests all
through New Mexico yet--chests with a dozen secret springs to guard the
family fortune of the hidden gold bullion.) A woman bursts into the
presence of the Viceroy, and throws herself on her knees. It is a
terrible tale--the kind of tale we are too finical to tell in these
modern days, though that is not saying there are not many such tales to
be told. The woman's young sister has married an officer of the
Viceroy's ring. He has beaten her as he would a slave. He has treated
her to vile indecencies of which only Hell keeps record. She had fled to
her father; but the father, fearing the power of the Viceroy, had sent
her back to the man; and the man has killed her with his brutalities. (I
have this whole story from a lineal descendant of the family.) The woman
throws back her _rebozo_, drops to her knees before the Viceroy, and
demands justice. The Viceroy thinks and thinks. A woman more or less!
What does it matter? The woman's father had been afraid to act,
evidently. The husband is a member of the government ring. Interference
might stir up an ugly mess--revelations of extortion and so on! Besides,
justice is worth so much per; and this woman--what has she to pay? This
Viceroy will do nothing. The woman rises slowly, incredulous. Is this
justice? She denounces the Viceroy in fiery, impassioned speech. The
Viceroy smiles and twirls his mustachios. What can a woman do? The woman
proclaims her imprecation of a court that fails of justice. (Do our
courts fail of justice? Is there no lesson in that past for us?) Do you
know what she did? She did what not one woman in a million could do
to-day, when conditions are a thousand fold easier. She went back to her
home. It was just about where the pretty Spanish house of Mr. Morley of
the Archæological School stands to-day. She gathered up all the loose
gold she could and bound it in a belt around her waist. Then she took
the most powerful horse she had from the kraal, saddled him and rode
out absolutely alone for the city of Old Mexico--900 miles as the trail
ran. Apaches, Comanches, Navajos, beset the way. She rode at night and
slept by day. The trail was a desert waste of waterless, bare, rocky
hills and quicksand rivers and blistering heat. God, or the Virgin to
whom she constantly prayed, or her own dauntless spirit, must have
piloted the way; for she reached the old city of Mexico, laid her case
before the King's representatives, and won the day. Her sister's death
was avenged. The husband was tried and executed: and the Viceroy was
deposed. Most of us know of almost similar cases. I think of a man who
has repeatedly tried for a federal judgeship in New Mexico, who has
literally been guilty of every crime on the human calendar. Yet we don't
at risk of life push these cases to retribution. Is that one of the
lessons the past has for us? Spanish power fell in New Mexico because
there came a time when there was neither justice nor retribution in any
of the courts.

Other panoramas there were beneath the age-mellowed beams of the Palace
ceiling, panoramas of Comanche and Navajo and Ute and Apache stalking in
war feathers before a Spanish governor clad in velvets and laces.
Tradition has it that a Ute was once struck dead in the Governor's
presence. Certainly, all four tribes wrought havoc and raid to the very
doors of the Palace. Within only the last century, a Comanche chief and
his warriors came to Santa Fe demanding the daughter of a leading
trader in marriage for the chief's son. The garrison was weak, in spite
of fustian and rusty helmets and battered breastplates and velvet
doublets and boots half way to the waist--there were seldom more than
200 soldiers, and the pusillanimous Governor counseled deception. He
told the Comanche that the trader's daughter had died, and ordered the
girl to hide. The only peace that an Indian respects--or any other man,
for that matter--is the peace that is a victory. The Indian suspected
that the answer was the answer of the coward, a lie, and came back with
his Comanche warriors. While the soldiers huddled inside the Palace
walls, the town was raided. The trader was murdered and the daughter
carried off to the Comanches, where she died of abuse. When these
tragedies fell on daughters of the Pilgrims in New England, the Saxon
strain of the warrior women in their blood rose to meet the challenge of
fate; and they brained their captors with an ax; but no such warrior
strain was in the blood of the daughters of Spain. By religion, by
nationality, by tradition, the Spanish girl was the purely convent
product: womanhood protected by a ten-foot wall. When the wall fell
away, she was helpless as a hot-house flower set out amid violent winds.

Diagonally across the Plaza from the Governor's Palace stands the old
Fonda, or Exchange Hotel, whence came the long caravans of American
traders on the Santa Fe Trail. Behind the Palace about a quarter of a
mile, was the Gareta, a sort of combined custom house and prison. The
combination was deeply expressive of Spanish rule in those early days,
for independent of what the American's white-tented wagon might
contain--baled hay or priceless silks or chewing tobacco--a duty of $500
was levied against each mule-team wagon of the American trader. Did a
trader protest, or hold back, he was promptly clapped in irons. It was
cheaper to pay the duty than buy a release. The walls of both the Fonda
and the Gareta were of tremendous thickness, four to six feet of solid
adobe, which was hard as our modern cement. In the walls behind the
Gareta and on the walls behind the Palace, pitted bullet holes have been
found. Beneath the holes was embedded human hair.

Nothing more picturesque exists in America's past than the panorama of
this old Santa Fe Trail. Santa Fe was to the Trail what Cairo was to the
caravans coming up out of the Desert in Egypt. Twitchell, the modern
historian, and Gregg, the old chronicler of last century's Trail, give
wonderfully vivid pictures of the coming of the caravans to the Palace.
"As the caravans ascended the ridge which overlooks the city, the
clamorings of the men and the rejoicings of the bull whackers could be
heard on every side. Even the animals seemed to participate in the humor
of their riders. I doubt whether the first sight of Jerusalem brought
the crusaders more tumultuous and soul-enrapturing joy."

[Illustration: A pool in the Painted Desert whither came thousands of
goats and sheep, driven by Navajo girls on horseback]

We talk of the picturesque fur trade of the North, when brigades of
birch canoes one and two hundred strong penetrated every river and lake
of the wilderness of the Northwest. Let us take a look at these caravan
brigades of the traders of the Southwest! Teams were hitched tandem to
the white-tented wagons. Drivers did not ride in the wagons. They rode
astride mule or horse, with long bull whips thick as a snake skin, which
could reach from rear to fore team. I don't know how they do it; but
when the drivers lash these whips out full length, they cause a
crackling like pistol shots. The owner of the caravan was usually some
gentleman adventurer from Virginia or Kentucky or Louisiana or Missouri;
but each caravan had its captain to command, and its outriders to scout
for Indians. These scouts were of every station in life with morals of
as varied aspect as Joseph's coat of many colors. Kit Carson was once
one of these scouts. Governor Bent was one of the traders. Stephen B.
Elkins first came to New Mexico with a bull whacker's caravan. In the
morning, every teamster would vie with his fellows to hitch up fastest.
Teams ready, he would mount and call back--"All's set." An uproar of
whinnying and braying, the clank of chains, and then the captain's
shout--"Stretch out," when the long line of twenty or thirty
white-tented wagons would rumble out for the journey of thirty to sixty
days across the plains. Each wagon had five yoke of oxen, with six or
eight extra mule teams behind in case of emergency. About three tons
made a load. Twenty miles was a good day's travel. Camping places near
good water and pasturage were chosen ahead by the scouts. Wagons kept
together in groups of four. In case of attack by Comanche or Ute, these
wagons wheeled into a circle for defense with men and beasts inside the
extemporized kraal. Campfires were kept away from wagons to avoid giving
target to foes. Blankets consisted of buffalo robes, and the rations
"hard tack," pork and such game as the scouts and sharpshooters could
bring down. A favorite trick of Indian raiders was to wait till all
animals were tethered out for pasturage, and then stampede mules and
oxen. In the confusion, wagons would be overturned and looted.

As the long white caravans came to their journey's end at Santa Fe,
literally the whole Spanish and Indian population crowded to the Plaza
in front of the Palace. "Los Americanos! Los Carros! La Caravana!"--were
the shouts ringing through the streets; and Santa Fe's perpetual siesta
would be awakened to a week's fair or barter. Wagons were lined up at
the custom house; and the trader presented himself before the Spanish
governor, trader and governor alike dressed in their best regimentals.
Very fair, very soft spoken, very profuse of compliments was the
interview; but divested of profound bows and flowery compliments, it
ended in the American paying $500 a wagon, or losing his goods. The
goods were then bartered at a staggering advance. Plain broadcloth sold
at $25 a yard, linen at $4 a yard, and the price on other goods was
proportionate. Goods taken in exchange were hides, wool, gold and silver
bullion, Indian blankets and precious stones.

Travelers from Mexico to the outside world went by stage or private
omnibus with outriders and guards and sharpshooters. Young Spanish girls
sent East to school were accompanied by such a retinue of defenders,
slaves and servants, as might have attended a European monarch; and a
whole bookful of stories could be written of adventures among the young
Spanish nobility going out to see the world. The stage fare varied from
$160 to $250 far as the Mississippi. Though Stephen B. Elkins went to
New Mexico with a bull whacker's team, it was not long before he was
sending gold bullion from mining and trading operations out to St. Louis
and New York. How to get this gold bullion past the highwaymen who
infested the stage route, was always a problem. I know of one old
Spanish lady, who yearly went to St. Louis to make family purchases and
used to smuggle Elkins' gold out for him in belts and petticoats and
disreputable looking old hand bags. Once, when she was going out in
midsummer heat, she had a belt of her husband's drafts and Elkins' gold
round her waist. The way grew hotter and hotter. The old lady unstrapped
the buckskin reticule--looking, for all the world, like a woman's
carry-all--and threw it up on top of the stage. An hour later,
highwaymen "went through" the passengers. Rings, watches, jewels, coin
were taken off the travelers; and the mail bags were looted; but the
bandits never thought of examining the old bag on top of the stage, in
which was gold worth all the rest of the loot.

In those days, gambling was the universal passion of high and low in New
Mexico; and many a Spanish don and American trader, who had taken over
tens of thousands in the barter of the caravan, wasted it over the
gaming table before dawn of the next day. The Fonda, or old Exchange
Hotel, was the center of high play; but it may as well be acknowledged,
the highest play of all, the wildest stakes were often laid in the
Governor's Palace.

Luckily, the passion for destroying the old has not invaded Santa Fe.
The people want their Palace preserved as it was, is, and ever shall be;
and the recent restoration has been, not a reconstruction, but a taking
away of all the modern and adventitious. Where modern pillars have been
placed under the long front portico, they are being replaced by the old
_portal_ type of pillar--the fluted capital across the main column
supporting the roof beams. This type of _portal_ has come in such favor
in New Mexico that it is being embodied in modern houses for arcades,
porches and gardens.

The main entrance of the Palace is square in the center. You pass into
what must have been the ancient reception room leading to an audience
chamber on the left. What amazes you is the enormous thickness of these
adobe walls. Each window casement is wider than a bench; and an open
door laid back is not wider than the thickness of the wall. To-day the
reception hall and, indeed, the rooms of the center Palace present some
of the finest mural paintings in America. These have been placed on the
walls by the Archæological School of America which with the Historical
Society occupies the main portions of the old building. You see drawings
of the coming of the first Spanish caravels, of Coronado, of Don Diego
de Vargas, who was the Frontenac of the Southwest, reconquering the
provinces in 1680-94, about the same time that the great Frontenac was
playing his part in French Canada. There are pictures, too, of the
caravans crossing the plains, of the coming of American occupation, of
the Moki and Hopi and Zuņi pueblos, of the Missions of which only ruins
to-day mark the sites in the Jemez, at Sandia, and away out in the
Desert of Abo.

To the left of the reception room is an excellent art gallery of
Southwestern subjects. Here, artists of the growing Southwestern School
send their work for exhibition and sale. It is significant that within
the last few years prices have gone up from a few dollars to hundreds
and thousands. Nausbaum's photographic work of the modern Indian is one
of the striking features of the Palace. Of course, there are pictures by
Curtis and Burbank and Sharpe and others of the Southwestern School; but
perhaps the most interesting rooms to the newcomer, to the visitor, who
doesn't know that we have an ancient America, are those where the mural
drawings are devoted to the cave dwellers and prehistoric races. These
were done by Carl Lotave of Paris out on the ground of the ancient
races. In conception and execution, they are among the finest murals in
America.

Long ago, the Governor's Palace had twin towers and a chapel. Bells in
the old Spanish churches were not tolled. They were struck gong fashion
by an attendant, who ascended the towers. These bells were cast of a
very fine quality of old copper; and the tone was largely determined by
the quality of the cast. Old Mission bells are scarce to-day in New
Mexico; and collectors offer as high as $1,500 and $3,000 for the
genuine article. Vesper bells played a great part in the life of the old
Spanish régime. Ladies might be promenading the Plaza, workmen busy over
their tasks, gamblers hard at the wheel and dice. At vesper call, men,
women and children dropped to knees; and for a moment silence fell, all
but the calling of the vesper bells. Then the bells ceased ringing, and
life went on in its noisy stream.

[Illustration: There are streets in Santa Fe where one may see box-like
adobe houses beside dwellings of modern architecture]

No account of the Governor's Palace would be complete without some
mention of the marvels of dress among the dons and doņas of the old
régime. Could we see them promenading the Plaza and the Palace as they
paraded their gayety less than half a century ago, we would imagine
ourselves in some play house of the French Court in its most luxurious
days. Indians dressed then as they dress to-day, in bright-colored
blankets fastened gracefully round hip and shoulders. Peons or peasants
wore serapes, blankets with a slit in the center, over the shoulders.
Women of position wore not hats but the silk _rebozo_ or scarf, thrown
over the head with one end back across the left shoulder. On the street,
the face was almost covered by this scarf. Presumably the purpose was to
conceal charms; but when you consider the combination of dark eyes and
waving hair and a scarf of the finest color and texture that could be
bought in China or the Indies, it is a question whether that scarf did
not set off what it was designed to conceal. About the shawls used as
scarfs there is much misconception. These are not of Spanish or Mexican
make. They come down in the Spanish families from the days when the
vessels of the traders of Mexico trafficked with China and Japan. These
old shawls to-day bring prices varying all the way from $200 to $2,000.

The don of fashion dressed even more gayly than his spouse. Jewelry was
a passion with both men and women; and the finest type of old jewelry in
America to-day is to be found in New Mexico. The hat of the don was the
wide-brimmed sombrero. Around this was a silver or gold cord, with a
gold or silver cockade. The jackets were of colored broadcloth with
buttons of silver or gold, not brass; but the trousers were at once the
glory and the vanity of the wearer. Gold and silver buttons ornamented
the seams of the legs from hip to knee. There were gold clasps at the
garter and gold clasps at the knee. A silk sash with tasseled cords or
fringe hanging down one side took the place of modern suspenders.
Leather leggings for outdoor wear were carved or embossed. A serape or
velvet cape lined with bright-colored silk completed the costume.
Bridles and horse trappings were gorgeous with silver, the pommel and
stirrups being overlaid with it. The bridle was a barbarous silver thing
with a bit cruel enough to control tigers; and the rowels of the spurs
were two or three inches long.

No, these were not people of French and Spanish courts. They were people
of our own Western America less than a century ago; but though they were
not people of the playhouse, as they almost seem to us, they are
essentially a play-people. The Spaniard of the Southwest lived, not to
work, but to play; and when he worked, it was only that he might play
the harder. Los Americanos came and changed all that. They turned the
Spanish play-world up side down and put work on top. Roam through the
Governor's Palace! Call up the old gay life! We undoubtedly handle more
money than the Spanish dons and doņas of the old days; but
frankly--which stand for the more joy out of life; those laughing
philosophers, or we modern work-demons?




CHAPTER X

THE GOVERNOR'S PALACE OF SANTA FE (_Continued_)


Of all the traditions clinging round the old Palace at Santa Fe, those
connected with Don Diego de Vargas, the reconqueror of New Mexico, are
best known and most picturesque. Yearly, for two and a quarter
centuries, the people of New Mexico have commemorated De Vargas' victory
by a procession to the church which he built in gratitude to Heaven for
his success. This procession is at once a great public festival and a
sacred religious ceremony; for the image of the Virgin, which De Vargas
used when he planted the Cross on the Plaza in front of the Palace and
sang the Te Deum with the assembled Franciscan monks, is the same image
now used in the theatrical procession of the religious ceremony yearly
celebrated by Indians, Spanish and Americans.

The De Vargas procession is a ceremony unique in America. The very
Indians whose ancestors De Vargas' arms subjugated, now yearly reënact
the scenes of the struggles of their forefathers to throw off white
rule. Young Mexicans, descendants of the very officers who marched with
De Vargas in his campaigns of 1692-3-4, take the part of the conquering
heroes. Costumes, march, religious ceremonies of thanks, public
festival--all have been kept as close to original historic fact as
possible.

De Vargas, himself, was to the Southwest what Frontenac was to French
Canada--a bluff soldier animated by religious motives, who believed only
in the peace that is a victory, put the fear of God in the hearts of his
enemies, and built on that fear a superstructure of reverence and love.
It need not be told that such a character rode rough-shod over official
red-tape, and had a host of envious curs barking at his heels. They
dragged him down, for a period of short eclipse, these Lilliputian
enemies, just as Frontenac's enemies caused his recall by a charge of
misusing public funds; but in neither case could the charges be
sustained. Bluff warriors, not counting house clerks, were needed; and
De Vargas, like Frontenac, came through all charges unscathed.

The two heroes of America's Indian wars--Frontenac of the North, De
Vargas of the South--were contemporaries. It will be remembered how up
on the St. Lawrence and among the Mohawk tribes of New York, a wave of
revolt against white man rule swept from 1642 to 1682. It was not
unnatural that the red warrior should view with alarm the growing
dominance and assumption of power on the part of the white. In Canada,
we know the brandy of the white trader hastened the revolt and added
horror to the outrages, when the settlements lying round Montreal and
Quebec were ravaged and burnt under the very cannon mouths of the two
impotent and terrified forts. The same wave of revolt that scourged
French Canada in the eighties, went like wild fire over the Southwest
from 1682 to 1694. Was there any connection between the two efforts to
throw off white man rule? To the historian, seemingly, there was not;
but ask the Navajo or Apache of the South about traders in the North,
and you will be astonished how the traditions of the tribes preserve
legends of the Athabascan stock in the North, from whom they claim
descent. Ask a modern Indian of the interior of British Columbia about
the Navajos, and he will tell you how the wise men of the tribe preserve
verbal history of a branch of this people driven far South--"those other
Denes," he will tell you. Traders explain the wonderful way news has of
traveling from tribe to tribe by the laconic expression, "moccasin
telegram."

Whether or not the infection of revolt spread by "moccasin telegram"
from Canada to Mexico, the storm broke, and broke with frightful
violence over the Southwest. The immediate cause was religious
interference. All pueblo people have secret lodges held in underground
_estufas_ or _kivas_. To these ceremonies no white man however favored
is ever admitted. White men know as little of the rites practiced in
these lodges by the pueblo people as when Coronado came in 1540. To the
Spanish governors and priests, the thing was anathema--abomination of
witchcraft and sorcery and secrecy that risked the eternal damnation of
converts' souls. There was a garrison of only 250 men at the Palace;
yet already the church boasted fifty friars, from eleven to seventeen
missions, and converts by the thousands. But the souls of the holy
_padres_ were sorely tried by these _estufa_ rites, "_platicas de
noche_," "night conversations"--the priests called them. Well might all
New Spain have been disturbed by these "night conversations." The
subject bound under fearful oath of secrecy was nothing more nor less
than the total extermination of every white man, woman and child north
of the Rio Grande.

Some unwise governor--Trevino, I think it was--had issued an edict in
1675 forbidding the pueblos to hold their secret lodges in the
_estufas_. By way of enforcing his edict, he had forty-seven of the wise
men or Indian priests (he called them "sorcerers") imprisoned; hanged
three in the jail yard of the Palace as a warning, and after severe
whipping and enforced fasts, sent the other forty-four home. Picture the
situation to yourself! The wise men or governors of the pueblos are
always old men elected out of respect for their superior wisdom, men
used to having their slightest word implicitly obeyed. Whipped, shamed,
disgraced, they dispersed from the Palace, down the Rio Grande to
Isleta, west to the city on the impregnable rocks of Acoma, north to
that whole group of pueblo cities from Jemez to Santa Fe and Pecos and
Taos. What do you think they did? Fill up the underground _estufas_ and
hang their heads in shame among men? Then, you don't know the Indian!
You may break his neck; but you can't bend it. The very first thing they
did was to gather their young warriors in the _estufas_. Picture that
scene to yourself, too! An old rain priest at San Ildefonso, through the
kindness of Dr. Hewitt of the Archæological School, took us down the
_estufa_ at that pueblo, where some of the bloodiest scenes of the
rebellion were enacted. Needless to say, he took us down in the day
time, when there are no ceremonies.

[Illustration: An adobe gateway of old-world charm in Santa Fe]

The _estufa_ is large enough to seat three or four hundred men. It is
night time. A few oil tapers are burning in stone saucers, the pueblo
lamp. The warriors come stealing down the ladder. No woman is admitted.
The men are dressed in linen trousers with colored blankets fastened
Grecian fashion at the waist. They seat themselves silently on the adobe
or cement benches around the circular wall. The altar place, whence
comes the Sacred Fire from the gods of the under world, is situated just
under the ladder. The priests descend, four or five of them, holding
their blankets in a square that acts as a drop curtain concealing the
altar. When all have descended, a trap door of brush above is closed.
The taper lamps go out. The priests drop their blankets; and behold on
the altar the sacred fire; and the outraged wise man in impassioned
speech denouncing white man rule, insult to the Indian gods, destruction
of the Spanish ruler!

Of the punished medicine men, one of the most incensed was an elderly
Indian called Popé, said to be originally from San Juan, but at that
time living in Taos. I don't know what ground there is for it, but
tradition has it that when Popé effected the curtain drop round the
sacred fire of the _estufa_ in Taos, he produced, or induced the
warriors looking on breathlessly to believe that he produced, three
infernal spirits from the under world, who came from the great war-god
Montezuma to command the pueblo race to unite with the Navajo and Apache
in driving the white man from the Southwest. If there be any truth in
the tradition, it is not hard to account for the trick. Tradition or
trick, it worked like magic. The warriors believed. Couriers went
scurrying by night from town to town, with the knotted cord--some say it
was of deer thong, others of palm leaf. The knots represented the number
of days to the time of uprising. The man, for instance, who ran from
Taos to Pecos, would pull out a knot for each day he ran. A new courier
would carry the cord on to the next town. There was some confusion about
the untying of those knots. Some say the rebellion was to take place on
the 11th of August, 1682; others, on the 13th. Anyway, the first blow
was struck on the 10th. Not a pueblo town failed to rally to the call,
as the Highlanders of old responded to the signal of the bloody cross.
New Mexico at this time numbered some 3,000 Spanish colonists, the
majority living on ranches up and down the Rio Grande and surrounding
Santa Fe. The captain-general, who had had nothing to do with the
foolish decrees that produced the revolt, happened to be Don Antonio de
Otermin, with Alonzo Garcia as his lieutenant. In spite of no women
being admitted to the secret, the secret leaked out. Popé's son-in-law,
the governor of San Juan, was setting out to betray the whole plot to
the Spaniards, when he was killed by Popé's own hand.

Such widespread preparations could not proceed without the Mission
converts getting some inkling; and on August 9, Governor Otermin heard
that two Indians of Tesuque out from Santa Fe had been ordered to join a
rebellion. He had the Indians brought before him in the audience chamber
on the 10th. They told him all they knew; and they warned him that any
warrior refusing to take part would be slain. Here, as always in times
of great confusion, the main thread of the story is lost in a
multiplicity of detail. Warning had also come down from the alcalde at
Taos. Otermin scarcely seems to have grasped the import of the news; for
all he did was to send his own secret scouts out, warning the settlers
and friars to seek refuge in Isleta, or Santa Fe; but it was too late.
The Indians got word they had been betrayed and broke loose in a mad
lust of revenge and blood that very Saturday when the governor was
sending out his spies.

It would take a book to tell the story of all the heroism and martyrdom
of the different Missions. Parkman has told the story of the martyrdom
of the Jesuits in French Canada; and many other books have been written
on the subject. No Parkman has yet risen to tell the story of the
martyrdom of the Franciscans in New Mexico. In one fell day, before the
captain-general knew anything about it, 400 colonists and twenty-one
missionaries had been slain--butchered, shot, thrown over the rocks,
suffocated in their burning chapels. Popé was in the midst of it all,
riding like an incarnate fury on horseback wearing a bull's horn in the
middle of his forehead. Apaches and Navajos, of course, joined in the
loot. At Taos, out of seventy whites, two only escaped; and they left
their wives and children dead on the field and reached Isleta only after
ten days' wandering in the mountains at night, having hidden by day. At
little Tesuque, north of Santa Fe, only the alcalde escaped by spurring
his horse to wilder pace than the Indians could follow. The alcalde had
seen the friar flee to a ravine. Then an Indian came out wearing the
priest's shield; and it was blood-spattered. At Santa Clara, soldiers,
herders and colonists were slain on the field as they worked. The women
and children were carried off to captivity from which they never
returned. At Galisteo, the men were slain, the women carried off.
Rosaries were burned in bonfires. Churches were plundered and profaned.
At Santo Domingo, the bodies of the three priests were piled in a heap
in front of the church, as an insult to the white man faith that would
have destroyed the Indian _estufas_. Down at Isleta, Garcia, the
lieutenant, happened to be in command, and during Saturday night and
Sunday morning, he rounded inside the walls of Isleta seven
missionaries and 1,500 settlers, of whom only 200 had firearms.

What of Captain-General Otermin, cooped up in the Governor's Palace of
Santa Fe, awaiting the return of his scouts? The reports of his scouts,
one may guess. Reports came dribbling in till Tuesday, and by that time
there were no Spanish left alive outside Santa Fe and Isleta. Then
Otermin bestirred himself mightily. Citizens were called to take refuge
in the Palace. The armory was opened and arquebuses handed out to all
who could bear arms. The Holy Sacrament was administered. Then the
sacred vessels were brought to the Governor's Palace and hidden. There
were now 1,000 persons cooped up in the Governor's Palace, less than 100
capable of bearing arms. Trenches were dug, windows barricaded, walls
fortified. Armed soldiers mounted the roofs of houses guarding the Plaza
and in the streets approaching it were stationed cannon.

Having wiped out the settlements, the pueblos and their allies swooped
down on Santa Fe, led by Juan of Galisteo riding with a convent flag
round his waist as sash. To parley with an enemy is folly. Otermin sent
for Juan to come to the Palace; and in the audience chamber upbraided
him. Juan, one may well believe, laughed. He produced two crosses--a red
one and a white one. If the Spaniards would accept the white one and
withdraw, the Indians would desist from attack; if not--then--red stood
for blood. Otermin talked about "pardon for treason," when he should
have struck the impudent fellow to earth, as De Vargas, or old
Frontenac, would have done in like case.

When Juan went back across the Plaza, the Indians howled with joy,
danced dervish time all night, rang the bells of San Miguel, set fire to
the church and houses, and cut the water supply off from the yard of the
Palace. The valor of the Spaniards could not have been very great from
August 14th to 20th, for only five of the 100 bearing arms were killed.
At a council of war on the night of August 19th, it was decided to
attempt to rush the foe, trampling them with horses, and to beat a way
open for retreat. Otermin says 300 Indians were killed in this rally;
but it is a question. The Governor himself came back with an arrow wound
in his forehead and a flesh wound near his heart. Within twenty-four
hours, he decided--whichever way you like to put it--"to go to the
relief of Isleta," where he thought his lieutenant was; or "to retreat"
south of the Rio Grande. The Indians watched the retreat in grim
silence. The Spanish considered their escape "a miracle." It was a
pitiful wresting of comfort from desperation.

But at Isleta, the Governor found that his lieutenant had already
retreated taking 1,500 refugees in safety with him. It was the end of
September when Otermin himself crossed the Rio Grande, at a point not
far from modern El Paso. At Isleta, the people will tell you to this day
legends of the friar's martyrdom. Every Mexican believes that the holy
_padre_ buried in a log hollowed out for coffin beneath the chapel rises
every ten years and walks through the streets of Isleta to see how his
people are doing. Once every ten years or so, the Rio Grande floods
badly; and the year of the flood, the ghost of the friar rises to warn
his people. Be that as it may, a few years ago, a deputation of
investigators took up the body to examine the truth of the legend. It
lies in a state of perfect preservation in its log coffin.

The pueblos had driven the Spanish south of the Rio Grande and
practically kept them south of the Rio Grande for ten years. Churches
were burned. Images were profaned. Priestly vestments decked wild Indian
lads. Converts were washed in Santa Fe River to cleanse them of baptism.
All the records in the Governor's Palace were destroyed, and the Palace
itself given over to wild orgies among the victorious Indians; but the
victory brought little good to the tribes. They fell back to their
former state of tribal raid and feud. Drought spoiled the crops; and
perhaps, after all, the consolation and the guidance of the Spanish
priests were missed. When the Utes heard that the Spanish had retreated,
these wild marauders of the northern desert fell on the pueblo towns
like wolves. There is a legend, also, that at this time there were great
earthquakes and many heavenly signs of displeasure. Curiously enough,
the same legends exist about Montreal and Quebec. Otermin hung timidly
on the frontier, crossing and recrossing the Rio Grande; but he could
make no progress in resettling the colonists.

Comes on the scene now--1692-98--Don Diego de Vargas. It isn't so much
what he did; for when you are brave enough, you don't need to do. The
doors of fate open before the golden key. He resubjugated the Southwest
for Spain; and he resubjugated it as much by force of clemency as force
of cruelty. But mark the point--it was _force that did it, not
pow-wowing and parleying and straddling cowardice with conscience_. De
Vargas could muster only 300 men at El Paso, including loyal Indians. On
August 21, 1692, he set out for the north.

It has taken many volumes to tell of the victories of Frontenac. It
would take as many again to relate the victories of De Vargas. He was
accompanied, of course, by the fearless and quenchless friars. All the
pueblos passed on the way north he found abandoned; but when he reached
Santa Fe on the 13th of September, he found it held and fortified by the
Indians. The Indians were furiously defiant; they would perish, but
surrender--never! De Vargas surrounded them and cut off the water
supply. The friars approached under flag of truce. Before night, Santa
Fe had surrendered without striking a blow. One after another, the
pueblos were visited and pacified; but it was not all easy victory. The
Indians did not relish an order a year later to give up occupation of
the Palace and retire to their own villages. In December they closed all
entrances to the Plaza and refused to surrender. De Vargas had prayers
read, raised the picture of the Virgin on the battle flag, and advanced.
Javelins, boiling water, arrows, assailed the advancing Spaniards; but
the gate of the Plaza stockade was attacked and burned. Reinforcements
came to the Indians, and both sides rested for the night. During the
night, the Indian governor hanged himself. Next morning, seventy of the
Indians were seized and court-martialed on the spot. De Vargas planted
his flag on the Plaza, erected a cross and thanked God.

[Illustration: A view of part of San Ildefonso, New Mexico, showing the
famous Black Mesa in the background]

One of the hardest fights of '94 was out on the Black Mesa, a huge
precipitous square of basalt, frowning above San Ildefonso. This mesa
was a famous prayer shrine to the Indians and is venerated as sacred to
this day. All sides are sheer but that towards the river. Down this is a
narrow trail like a goat path between rocks that could be hurled on
climbers' heads. De Vargas stormed the Black Mesa, on top of which great
numbers of rebels had taken refuge. Four days the attack lasted, his 100
soldiers repeatedly reaching the edge of the summit only to be hurled
down. After ten days the siege had to be abandoned, but famine had done
its work among the Indians. For five years, the old general slept in his
boots and scarcely left the warpath. It was at the siege of the Black
Mesa that he is said to have made the vow to build a chapel to the
Virgin; and it is his siege of Santa Fe that the yearly De Vargas
Celebration commemorates to this day. And in the end, he died in his
boots on the march at Bernalillo, leaving in his will explicit
directions that he should be buried in the church of Santa Fe "under the
high altar beneath the place where the priest puts his feet when he says
mass." The body was carried to the parish church in his bed of state and
interred beneath the altar; and the De Vargas celebration remains to
this day one of the quaintest ceremonies of the old Governor's Palace.




CHAPTER XI

TAOS, THE PROMISED LAND AND ANCIENT CAPITAL OF THE SOUTHWEST


As Quebec is the shrine of historical pilgrims in the North, and Salem
in New England; so Taos is the Mecca of students of history and lovers
of art in the Southwest. Here came the Spanish knights mounted and in
armor plate half a century before the landing of the Pilgrims on
Plymouth Rock. They had not only crossed the sea but had traversed the
desert from Old Mexico for 900 miles over burning sands, amid wild, bare
mountains, across rivers where horses and riders swamped in the
quicksands. To Taos came Franciscan _padres_ long before Champlain had
built stockades at Port Royal or Quebec. Just as the Jesuits won the
wilderness of the up-country by martyr blood, so the Franciscans
attacked the strongholds of paganism amid the pueblos of the South.
Spanish _conquistadores_ have been represented as wading through blood
to victory, with the sword in one hand, the cross in the other; but that
picture is only half the truth. Let it be remembered that the Spanish
were the only conquerors in America who gave the Indians perpetual
title, intact and forever, to the land occupied when the Spanish
came--which titles the Indians hold to this day. Also, while rude
soldiers, or even officers, might be guilty of such unprovoked attacks
as occurred at Bernalillo in Coronado's expedition of 1540, the crown
stood sponsor for the well-being and salvation of the Indian's soul.
Wherever the conqueror marched, the sandaled and penniless Franciscan
remained and too often paid the penalty of the soldier's crimes. In the
Tusayan Desert, at Taos, at Zuņi, at Acoma, you will find Missions that
date back to the expedition of Coronado; and at every single Mission the
_padres_ paid for their courage and their faith with their lives.

But Taos traditions date back farther than the coming of the white man.
Christians have their Christ, northern Indians their Hiawatha, and the
pueblo people their Bah-tah-ko, or grand cacique, who led their people
from the ravages of Apache and Navajo in the far West to the Promised
Land of verdant plains and watered valleys below the mighty mountains of
Taos. Montezuma was to the Southwest, not the Christ, but the Adam, the
Moses, the Joseph. Casa Grande in southern Arizona was the Garden of
Eden, "the place of the Morning Glow;" but when war and pestilence and
ravaging foe and drouth drove the pueblos from their Garden of Eden, the
Bah-tah-ko was the Moses to lead them to the Promised Land at Taos. When
did he live? The oldest man does not know. The pueblos had been at Taos
thousands of years, when the Spanish came in 1540; and, it may be added,
they live very much the same to-day at Taos as they did when the white
man first came. The men wear store trousers instead of woven linen ones;
some wear hats instead of a red head band; and there are wagons instead
of drags attached to a dog in shafts. But apart from these innovations,
there is little difference at Taos between 1912 and 1540. The
whitewashed Mission church stands in the center of the pueblo; but the
old _estufas_, or _kivas_, are still used for religious ceremony, and
election of rulers, and maintenance of Indian law. You can still see the
Indians threshing their grain by the trampling of goats on a threshing
floor, or the run of burros round and round a kraal chased by a boy,
while a man scrapes away the grain and forks aside the chaff. There are
white man's courts and white man's laws, down at the white man's town of
Taos; but the Indian has little faith in, and less respect for, these
white man courts and laws, and out at Taos has his own court, his own
laws, his own absolute and undisputed governor, his own police, his own
prison and his own penalties. The wealth of Midas would not tempt a Taos
Indian to exchange his life in the tiered adobe villages for all that
civilization could offer him. Occasionally a Colonel Cody, or Showman
Jones, lures him off for a year or two to the great cities of the East;
but the call of the wilds lures him back to his own beehive houses. He
has plenty to eat and plenty to wear, the love of his family, the open
fields and the friendship of his gods--what more can life offer?

Don't leave the Southwest without seeing Taos. It might be part of
Turkey, or Persia, or India. It is the most un-American thing in
America; and yet, it is the most typical of those ancient days in
America, when there was no white man. Just here, before the ethnologist
arises to correct me, let it be put on record that the Taos people do
not consider themselves Indians. They claim descent rather from the
Aztecs, or Toltecs of the South. While the Navajo and Apache and Ute
legends are of a great migration from Athabasca of the North, the pueblo
legend is of a coming from the Great Underworld of the South.

       *       *       *       *       *

The easiest way to reach Taos is by the ancient city of Santa Fe. You go
by rail to Servilleta, or Barrancas, then stage it out to the Indian
pueblos. Better wire for your stage accommodation from the railroad. We
did not wire, and when we left the railroad, we found seven people and a
stage with space for only four. The railroad leads almost straight north
from Santa Fe over high, clear mesas of yellow ocher covered with scrub
juniper. There is little sign of water after you leave the Rio Grande,
for water does not flow uphill; and you are at an altitude of 8,000 feet
when you cross the Divide. You pass through fruit orchards along the
river, low headed and heavy with apples. Then come the Indian villages,
San Ildefonso, and Espaņola, and Santa Clara, where the strings of red
chile bake in the sunlight against the glare adobe. Women go up from
the pools with jars of water on their heads. Children come selling the
famous Santa Clara black pottery at the train windows; and on the trail
across the river, you see Mexican drovers with long lines of burros and
pack horses winding away into the mountains. Women and girls in bright
blankets and with eyes like black beads and skin like wrinkled parchment
stand round the doors of the little square adobe houses; and sitting in
the shade are the old people--people of a great age, 104 one old woman
numbered her years. As you ascend the Upper Mesas of the Rio Grande, you
are in a region where nothing grows but piņon and juniper. There is not
a sign of life but the browsing sheep and goats. Just where the train
shoots in north of San Ildefonso, if you know where to look on the
right, you can see the famous Black Mesa, a huge square of black
basaltic rock almost 400 feet high, which was the sacred shrine of all
Indians hereabouts for a hundred miles. On its crest, you can still see
its prayer shrines, and the footworn path where refugees from war ran
down to the river for water from encampment on the crest. Away to the
left, the mountains seem to crumple up in purple folds with flat tops
and white gypsum gashed precipices. One of these gashes--White Rock
Caņon--marks Pajarito Plateau, the habitat of the ancient cave dwellers.
On the north side of the Black Mesa, you can see the opening to a huge
cave. This was a prayer shrine and refuge in time of war for the Santa
Clara Indians.

Then, when you have reached almost the top of the world and see no more
sheep herds, the trains pull up at an isolated, forsaken little station;
and late in the afternoon you get off at Servilleta.

A school teacher, his wife and his two children, also left the train at
this point. Our group consisted of three. The driver of the stage--a
famous frontiersman, Jo. Dunn--made eight; and we packed into a
two-seated vehicle. It added piquancy, if not sport, to the twilight
drive to know that one of the two bronchos in harness had never been
driven before. He was, in fact, one of the bands of wild horses that
rove these high juniper mountains. Mexicans, or Indians, watch for the
wild bands to come out to water at nightfall and morning, and stampede
them into a pound, or rope them. The captive is then sold for amounts
varying from $5 to $15 to anyone who can master him. It need not be told
here, not every driver can master an unbroken wild horse. It is a
combination of confidence and dexterity, rather than strength. There is
a rigging to the bridle that throws a horse if he kicks; and our wild
one not only kept his traces for a rough drive of nearly twenty miles
but suffered himself to be handled by a young girl of the party.

[Illustration: The pueblo of Taos, New Mexico, whose inhabitants trace
their lineage back centuries before the advent of the Spanish
conquistadores]

Twilight on the Upper Mesas is a thing not to be told in words and only
dimly told on canvas. There is the primrose afterglow, so famous in the
Alps. The purple mountains drape themselves in lavender veils. Winds
scented with oil of sagebrush and aroma of pines come soughing through
the juniper hills. The moon comes out sickle-shaped. You see a shooting
star drop. Then a dim white group of moving forms emerges from the pines
of the mountains--wild horses with leader scenting the air for foe,
coming out for the night run to the drinking pools. Or your horses give
a little sidewise jump from the trail, and you see a coyote loping along
abreast not a gun-shot away. This is a sure-enough-always-no-man's-land,
a jumping-off place for all the earth--too high for irrigation farming,
too arid for any other kind of farming, and so an unclaimed land. In the
twenty-mile drive, you will see, perhaps, three homesteaders' shanties,
where settlers have fenced off a square and tried ranching; but water is
too deep for boring. Horses turned outside the square join the wild
bands and are lost; and two out of every three are abandoned homesteads.
The Dunn brothers have cut a road in eighteen miles to the Arroyo Hondo,
where their house is, halfway to Taos; and they have also run a
telephone line in.

Except for the telephone wires and the rough trail, you might be in an
utterly uninhabited land on top of the world. The trail rises and falls
amid endless scented juniper groves. The pale moon deepens through a
pink and saffron twilight. The stillness becomes almost palpable--then,
suddenly, you jump right off the edge of the earth. The flat mesa has
come to an edge. You look down, sheer down, 1,000 feet straight as a
plummet--two caņons narrow as a stone's toss have gashed deep trenches
through the living rocks and with a whir of swift waters come together
at the famous place known as the Bridge. You have come on your old
friend the Rio Grande again, narrow and deep and blue from the mountain
snows, an altogether different stream from the muddy Rio of the lower
levels. Here it is joined by the Arroyo Hondo, another caņon slashed
through the rocks in a deep trench--both rivers silver in the moonlight,
with a rush of rapids coming up the great height like wind in trees, or
the waves of the sea.

What a host of old frontier worthies must have pulled themselves up with
a jerk of amaze and dumb wonder, when they first came to this sheer jump
off the earth! First the mailed warriors under Coronado; then the cowled
Franciscans; then Fremont and Kit Carson and Beaubien and Governor Bent
and Manuel Lisa, the fur trader, and a host of other knights of modern
adventure.

I suppose a proper picture of the Bridge, or Arroyo Hondo, cannot be
taken; for a good one never has been taken, though travelers and artists
have been coming this way for a hundred years. The two caņons are so
close together and so walled that it is impossible to get both in one
picture except from an airship. It is as if the earth were suddenly
rent, and you looked down on that underworld of which Indian legend
tells so many wonder yarns. Don't mind wondering how you will go down!
The bronchos will manage that, where an Eastern horse would break his
neck and yours, too. The driver jams on brakes; and you drop down a
terribly steep grade in a series of switchbacks, or zigzags, to the
Bridge. It is the most spectacularly steep road I know in America. It
could not be any steeper and not drop straight; and there isn't anything
between you and the drop but your horses' good sense. It is one of the
places where you don't want to hit your horse; for if he jumps, the
wagon will not keep to the trail. It will go over taking you and the
horse, too.

But, before you know it, you have switched round the last turn and are
rattling across the Bridge. Some Mexican teamsters are in camp below the
rock wall of the river. The reflection of the figures and firelight and
precipices in the deep waters calls up all sorts of tales of Arabian
Nights and road robbers and old lawless days. Then, you pull up sharp at
the toll house for supper, as quaint an inn as anything in Switzerland
or the Himalayas. The back of the house is the rock wall of the caņon.
The front is adobe. The halls are long and low and narrow, with
low-roofed rooms off the front side only. From the Bridge you can go on
to Taos by motor in moonlight; but the whole way by stage and motor in
one day makes a hard trip, and there is as much of interest at the
Bridge as at Taos. You don't expect to find settlers in this dim silver
underworld, do you? Well, drive a few miles up the Arroyo Hondo, where
the stream widens out into garden patch farms, and you will find as odd
specimens of isolated humans as exist anywhere in the world--relics of
the religious fanaticism of the secret lodges, of the Middle
Ages--Penitentes, or Flagellantes, or Crucifixion people, who yearly at
Lent re-enact all the sorrows of the Procession to the Cross, and until
very recent years even re-enacted the Crucifixion.

After supper we strolled out down the caņon. It is impossible to
exaggerate its beauty. Each gash is only the width of the river with
sides straight as walls. The walls are yellow and black basalt, all
spotted with red where the burning bush has been touched by the frosts.
The rivers are clear, cold blue, because they are but a little way from
the springs in the snows. Snows and clear water and frost in the Desert?
Yes: that is as the Desert is in reality, not in geography books. Below
the Bridge, you can follow the Rio Grande down to some famous hot
springs; and in this section, the air is literally spicy with the oil of
sagebrush. At daybreak, you see the water ousels singing above the
rapids, and you may catch the lilt of a mocking-bird, or see a bluebird
examining some frost-touched berries. It is October; but the
goldfinches, which have long since left us in the North, are in myriads
here.

The second day at the Bridge, we drove up the Arroyo Hondo to see the
Penitentes. It is the only way I know that you can personally visit a
people who in every characteristic belong to the Twelfth Century. The
houses of the Arroyo Hondo are very small and very poor; for the
Penitente is thinking not of this world but of the world to come. The
orchards are amazingly old. These people and their ancestors must have
been here for centuries and as isolated from the rest of the world as if
living back five centuries. The Penitente is not an Indian; he is a
peon. Pueblo Indians repudiate Penitente practices. Neither is the
Penitente a Catholic. He is really a relic of the secret lodge orders
that overran Europe with religious disorders and fanatic practices in
the Twelfth Century. Except for the Lenten processions, rites are
practiced at night. There are the Brothers of the Light--La Luz--and the
Brothers of the Darkness--Las Tinieblas. The meeting halls are known as
Morados; and those seen by us were without windows and with only one
narrow door. Women meet in one lodge, men in another. The sign manual of
membership is a cross tattooed on forehead, chin or back. When a death
occurs, the body is taken to the Morado, and a wake held. After
Penitente rites have been performed, a priest is called in for final
services; and up to the present, the priests have been unable to break
the strength of these secret lodges. Members are bound by secret oath to
help each other and stand by each other; and it is commonly charged that
politicians join the Penitentes to get votes and doctors to get
patients. Easter and Lent mark the grand rally of the year. On one hill
above the Arroyo Hondo, you can see a succession of crosses where
Penitentes have whipped themselves senseless with cactus belts, or
dropped from exhaustion carrying a cross; and only last spring--1912--a
woman marched carrying a great cross to which the naked body of her baby
was bound. We passed one cross erected to commemorate a woman who died
from self-inflicted injuries suffered during the procession of 1907.

The procession emerges from the Morado chanting in low, doleful tune the
Miserere. First come the Flagellantes, or marchers, scourging their
naked backs with cactus belts and whips. Next march the cross carriers
with a rattling of iron chains fastened to the feet; then, the general
congregation. The march terminates at a great cross erected on a hilltop
to simulate Golgotha. Why do the people do it? "To appease divine
wrath," they say; but they might ask us--why have we dipsomaniacs and
kleptomaniacs and monstrosities in our civilized life? Because "Julia
O'Grady and the Captain's lady are the same as two pins under their
skins." Because human nature dammed up from wholesome outlet of
emotions, will find unwholesome vent; and these dolorous processions are
only a reflex of the dark emotions hidden in a narrow caņon shut off
from the rest of the world.

They were not dolorous emotions that found vent as we drove back down
Arroyo Hondo to the Bridge. Our driver got out a mouth organ. Then he
played and sang snatches of dance tunes of the old, old days in the True
West.

    "Allamahoo, right hand to your partner
    And grand hodoo."

    "Watch your partner and watch her close;
    And when you catch her, a double doze."

    "The cock flies out and the hen flies in--
    All hands round and go it agen."

In fact, if you want to find the old True West, you'll find it undiluted
and pristine on the trip to Taos.




CHAPTER XII

TAOS, THE MOST ANCIENT CITY IN AMERICA


Taos, Santa Fe and El Paso--these were to the Southwest what Port Royal,
Quebec and Montreal were to French Canada, or Boston, Salem and
Jamestown to the colonists of the pre-Revolutionary days on the
Atlantic. El Paso was the gateway city from the old Spanish Dominions of
the South. Santa Fe was the central military post, and Taos was the
watch tower on the very outskirts of the back-of-beyond of Spanish
territory in the wilderness land of the New World.

Before Santa Fe became the terminus of the trail for American traders
from Missouri and Kansas, Taos was the terminus of the old fur trader
trail, in the days when Louisiana extended from New Orleans to Oregon.
Here, such famous frontiersmen as Jim Bridgar and Manuel Lisa and
Jedediah Smith and Colonel Ashley and Kit Carson came to barter beads
and calico and tobacco and firewater for hides and fur and native-woven
blankets and turquoise and rude silver ornaments hammered out of Spanish
bullion into necklace and bracelet. What Green's Hole and the Three
Tetons were to the Middle West, Taos was to the Southwest. Mountains
round Taos rise 14,000 feet from sea level. Snow glimmers from the
peaks more than half the year; and mountain torrents water the valley
with a system of irrigation that never fails. Coming out of the
mountains from the north, Taos was the natural halfway house on the
trail south to Old Mexico. Coming out of the Desert from the south, Taos
was the last walled city seen before the plunge into the wilderness of
forests and mountains in the No-Man's-Land of the north. "Walled city,"
you say, "before the coming of white men to the West?" Yes, you can see
those very walls to-day, walls antedating the coming of Coronado in 1540
by hundreds of years.

No motor can climb up and down the steep switchback to the Arroyo Hondo
of the Bridge. Cars taken over that trail must be towed; but from the
Bridge, you can go on to Taos by motor. As you ascend the mesa above the
river bed, you see the mountains ahead rise in black basalt like
castellated walls, with tower and battlement jagged into the very
clouds. Patches of yellow and red splotch the bronzing forests, where
frost has touched the foliage; and you haven't gone very many miles into
the lilac mist of the morning light--shimmering as it always shimmers
above the sagebrush blue and sandy gold of the Upper Mesas--before you
hear the laughter of living waters coming down from the mountain snows.
One understands why the Indians chose the uplands; while the white man,
who came after, had to choose the shadowy bottoms of the walled-in
caņons. Someone, back in the good old days when we were not afraid to be
poetic, said something about "traveling on the wings of the morning." I
can't put in words what he meant; but you do it here--going up and up so
gradually that you don't realize that you are in the lap, not of
mountains, but of mountain peaks; breathing, not air, but ozone;
uplifted by a great weight being taken off spirit and body; looking at
life through rose-colored tints, not metaphorically, but really; for
there is something in this high rare air--not dust, not moisture--that
splits white light into its seven prismatic hues. You look through an
atmosphere wonderfully rare, but it is never clear, white light. It is
lavender, or lilac, or primrose, or gold, or red as blood according to
the hours and the mood of hours; and if you want to carry the metaphor
still farther, you may truthfully add that the hours on these high
uplands are dancing hours. You never feel time to be a heavy, slow thing
that oppresses the soul.

[Illustration: Climbing home over your neighbor's roof and bolting your
door by pulling up the ladder is customary in Taos]

As the streams laugh down from the mountains, ranches grow more and more
frequent. It is characteristic of the West that you don't cross the
_acequias_ on bridges. You cross them on two planks, with risk to your
car if the driver swerve at the steering wheel. All the houses are red
earth adobe, thick of wall to shut out both heat and cold, with a smell
of juniper wood in the fireplaces of each room. Much of this
land--nearly all of it, in fact--is owned by the Taos Indians and held
in common for pasturage and cultivation. Title was given by Spain four
centuries ago, and the same title holds to-day in spite of white
squatters' attempt to break down the law by cutting the wire of the
pasture fences and taking the case to the courts. It was in this way
that squatters broke down the title of old Spanish families to thousands
and hundreds of thousands of acres granted before American occupation.
To be sure, an American land commission took evidence on these titles,
in the quarrel between Yankee squatter and Spanish don; but the squatter
had "friends in court." The old Spanish don hadn't. He saw titles that
had held good from 1540 slipping from his neighbor's hands; and he
either contested the case to lose out before he had begun, or sold and
sold at a song to save the wreckage of his fortunes. Of all the Spanish
land grants originally partitioning off what is now New Mexico, I know
of only one held by the family of the original grantee; and it is now in
process of partition. It is an untold page of Southwestern history, this
"stampeding" of Spanish titles. Some day, when we are a little farther
away from it, the story will be told. It will not make pleasant reading,
nor afford a bill of health to some family fortunes of the Southwest.
Perjuries, assassinations, purchase in open markets of judges drawing
such small pittances that they were in the auction mart for highest bid,
forged documents, incendiary fires to destroy true titles--these were
the least and most decent of the crimes of this era. "Ramona" tells what
happened to Indian titles in California. Paint Helen Hunt Jackson's
colors red instead of gray; multiply the crimes by ten instead of two;
and you have a faint picture of the land-jockey period of New Mexican
history. Something of this sort is going on at Taos to-day among the
pueblos for their land, and down at Sacaton among the Pimas for water.
Treaty guaranteed the Indian his rights, but at Taos the squatter cut
the pueblo fences and carried the case to court. At Sacaton, the big
squatter, the irrigation company, took the Pimas' water; so that the
Indian can no longer raise crops. If you want to know what the courts do
in these cases, ask the pueblo governor at Taos; or the Pima chief at
Sacaton.

       *       *       *       *       *

It is late September. A parrot calls out in Spanish from the center of
the patio where our rooms look out on an arcade running round the court
in a perfect square. A mocking-bird trills saucily from his cage amid
the cosmos bloom. Donkeys and burros amble past the rear gate with loads
of wood strapped to their backs. Your back window looks out on the
courtyard. Your front window faces the street across from a plaza, or
city square. Stalwart, thick-set, muscular figures, hair banded back by
red and white scarfs, trousers of a loose, white pantaloon sort, tunic a
gray or white blanket, wrapped Arab fashion from shoulders to waist,
stalk with quick, nervous tread along the plaza; for it is the feast of
Saint Geronimo presently. The whole town is in festal attire. There will
be dancing all night and all day, and rude theatricals, and horse and
foot races; and the plaza is agog with sightseers. No, it is not Persia;
and it is not Palestine; and it is not Spain. It is just plain,
commonplace America out at Taos--white man's Taos, at the old Columbia
Hotel, which is the last of the old-time Spanish inns.

As you motor into the town, the long rows of great cottonwoods and
poplars attest the great age of the place. Through windows deep set in
adobe casement and flush with the street, you catch glimpses of inner
patios where oleanders and roses are still in bloom. Then you see the
roof windows of artists' studios, and find yourself not only in an old
Spanish town but in the midst of a modern art colony, which has been
called into being by the unique coloring, form and antiquity of life in
the Southwest. A few years ago, when Lungren and Philips and Sharpe and
a dozen others began portraying the marvelous coloring of the
Southwestern Desert with its almost Arab life, the public refused to
accept such spectacular, un-American work as true. Such pictures were
diligently "skied" by hanging committees, and a few hundred dollars was
deemed a good price. To-day, Southwestern art forms a school by itself;
and where commissions used to go begging at hundreds of dollars, they
to-day command prices of thousands and tens of thousands. When I was in
Taos, one artist was filling commissions for an Eastern collector that
would mount up to prices paid for the best work of Watts and Whistler.
It is a brutal way to put art in terms of the dollar bill; but it is
sometimes the only way to make a people realize there are prophets in
our own country.

Columbia Hotel is really one of the famous old Spanish mansions
occupying almost the entire side of a plaza square. From its street
entrance, you can see down the little alleyed street where dwelt Kit
Carson in the old days. His old home is almost a wreck to-day, and there
does not seem to be the slightest movement to convert it into a shrine
where the hundreds of sightseers who come to the Indian dances could
brush up memories of old frontier heroes. There are really only four
streets in Taos, all facing the Plaza or town square. Other streets are
alleys running off these, and when you see a notary's sign out as
"alcalde," it does not seem so very far back to the days when Spanish
dons lounged round the Plaza wearing silk capes and velvet trousers and
buckled shoes, and Spanish _conquistadores_ rode past armed cap-ā-pie,
and Spanish grand dames stole glances at the outside world through the
lattices of the mansion houses. In some of these old Spanish houses, you
will find the deep casement windows very high in the wall. I asked a
descendant of one of the old Spanish families why that was. "For
protection," she said.

"Indians?" I asked.

"No--Spanish women were not supposed to see, or be seen by, the outside
world."

The pueblo proper lies about four miles out from the white man's town.
Laguna, Acoma, Zuņi, the Three Mesas of the Tusayan Desert--all lie on
hillsides, or on the very crest of high acclivities. Taos is the
exception among purely Indian pueblos. It lies in the lap of the valley
among the mountains, two castellated, five story adobe structures, one
on each side of a mountain stream. In other pueblo villages, while the
houses may adjoin one another like stone fronts in our big cities, they
are not like huge beehive apartment houses. In Taos, the houses are
practically two great communal dwellings, with each apartment assigned
to a special clan or family. In all, some 700 people dwell in these two
huge houses. How many rooms are there? Not less than an average of three
to each family. Remnants of an ancient adobe wall surround the entire
pueblo. A new whitewashed Mission church stands in the center of the
village, but you can still see the old one pitted with cannon-ball and
bullet, where General Price shelled it in the uprising of the pueblos
after American occupation. Men wear store trousers and store hats. You
see some modern wagons. Except for these, you are back in the days of
Coronado. All the houses can be entered only by ladders that ascend to
the roofs and can be drawn up--the pueblo way of bolting the door. The
houses run up three, four and five stories. They are adobe color
outside, that is to say, a pinkish gray; and whitewashed spotlessly
inside. Watch a woman draped in white linen blanket ascending these
ladders, and you have to convince yourself that you are not in the
Orient. Down by the stream, women with red and blue and white shawls
over their heads, and feet encased in white puttees, are washing
blankets by beating them in the flowing water. Go up the succession of
ladders to the very top of a five storied house, and look out. You can
see the pasture fields, where the herds graze in common. On the
outskirts of the village, men and boys are threshing, that is--they are
chasing ponies round and round inside a kraal, with a flag stuck up to
show which way the wind blows, one man forking chaff with the wind,
another scraping the grain outside the circle.

Glance inside the houses. The upstairs is evidently the living-room; for
the fireplace is here, and the pot is on. Off the living-room are corn
and meal bins, and you can see the _metate_ or stone on which the corn
is ground by the women as in the days of Old Testament record. Though
there is a new Mission church dating from the uprising in the forties,
and an old Mission church dating almost from 1540, you can see from the
roof dozens of _estufas_, where the men are practicing for their dances
and masked theatricals. Tony, the assistant governor, an educated man of
about forty who has traveled with Wild West shows, acts as our guide,
and tells us about the squatters trying to get the Indian land. How
would you like an intruder to sit down in the middle of your farm and
fence off 160 acres? The Indians didn't like it, and cut the fences.
Then the troops were sent out. That was in 1910--a typical "uprising,"
when the white man has both troops and courts on his side. The case has
gone to the courts, and Tony doesn't expect it to be settled very soon.
In fact, Tony likes their own form of government better than the white
man's. All this he tells you in the softest, coolest voice, for Tony is
not only assistant governor: he is constable to keep white men from
bringing in liquor during the festal week. They yearly elect their own
governor. That governor's word is absolutely supreme for his tenure of
office. Is there a dispute over crops, or cattle? The governor's word
settles it without any rigmarole of talk by lawyers.

"Supposing the guilty man doesn't obey the governor?" we ask.

"Then we send our own police, and take him, and put him in the stocks in
the lock-up," and he takes us around and shows us both the stocks and
the lock-up. These stocks clamp down a man's head as well as his hands
and feet. A man with his neck and hands anchored down between his feet
in a black room naturally wouldn't remain disobedient long.

The method of voting is older than the white man's ballot. The Indians
enter the _estufa_. A mark is drawn across the sand. Two men are
nominated. (No--women do not vote; the women rule the house absolutely.
The men rule fields and crops and village courtyard.) The voters then
signify their choice by marks on the sand.

Houses are built and occupied communally, and ground is held in common;
but the product of each man's and each woman's labor is his or her own
and not in common--the nearest approach to socialistic life that America
has yet known. The people here speak a language different from the other
pueblos, and this places their origin almost as far back as the origin
of Anglo-Saxon races. Another feature sets pueblo races apart from all
other native races of America. Though these people have been in contact
with whites nearly 400 years, intermarriage with whites is almost
unknown. Purity of blood is almost as sacredly guarded among Pueblos as
among the ancient Jews. The population remains almost stationary; but
the bad admixtures of a mongrel race are unknown.

We call the head man of the pueblo the governor, but the Spanish know
him as a _cacique_. Associated with him are the old men--_mayores_, or
council; and this council of wise old men enters so intimately into the
lives of the people that it advises the young men as to marriage. We
have preachers in our religious ranks. The Pueblos have proclaimers who
harangue from the housetops, or _estufas_. As women stoop over the
_metates_ grinding the meal, men sing good cheer from the door. The
chile, or red pepper, is pulverized between stones the same as the
grain. Though openly Catholic and in attendance on the Mission church,
the pueblo people still practice all the secret rites of Montezuma; and
in all the course of four centuries of contact, white men have never
been able to learn the ceremonies of the _estufas_.

Women never enter the _estufas_.

Who were the first white men to see Taos? It is not certainly known, but
it is vaguely supposed they were Cabeza de Vaca and his three
companions, shipwrecked on the coast of Florida in the Narvaez
expedition, who wandered westward across the continent from Taos to
Laguna and Acoma. As the legend runs, they were made slaves by the
Indians and traded from tribe to tribe from 1528 to 1536, when they
reached Old Mexico. Anyway, their report of golden cities and vast,
undiscovered land pricked New Spain into launching Coronado's expedition
of 1540. Preceding the formal military advance of Coronado, the
Franciscan Fray Marcos de Niza and two lay brothers guided by Cabeza de
Vaca's negro Estevan, set out with the cross in their hands to prepare
the way. Fray Marcos advanced from the Gulf of California eastward. One
can guess the weary hardship of that footsore journeying. It was made
between March and September of 1539. Go into the Yuma Valley in
September! The heat is of a denseness you can cut with a knife. Imagine
the heat of that tramp over desert sands in June, July and August! When
Fray Marcos sent his Indian guides forward to Zuņi, near the modern
Gallup, he was met with the warning "Go back; or you will be put to
death." His messengers refusing to be daunted, the Zuņi people promptly
killed them and threw them over the rocks. Fray Marcos went on with the
lay brothers. Zuņi was called "_cibola_" owing to the great number of
buffalo skins (_cibolas_) in camp.

Fray Marcos' report encouraged the Emperor of Spain to go on with
Coronado's expedition. That trip need not be told here. It has been told
and retold in half the languages of the world. The Spaniards set out
from Old Mexico 300 strong, with 800 Indian escorts and four priests
including Marcos and a lay brother. What did they expect? Probably a
second Peru, temples with walls of gold and images draped in jewels of
priceless worth. What did they find? In Zuņi and the Three Mesas and
Taos, small, sun-baked clay houses built tier on tier on top of each
other like a child's block house, with neither precious stones, nor
metals of any sort, but only an abundance of hides and woven cloth. When
the soldiers saw Zuņi, they broke out in jeers and curses at the priest.
Poor Fray Marcos was thinking more of souls saved from perdition than of
loot, and returned in shamed embarrassment to New Spain.

Across the Desert to the Three Mesas and the Caņon of the Colorado, east
again to Acoma and the Enchanted Mesa, up to the pueblo town now known
as the city of Santa Fe, into the Pecos, and north, yet north of Taos,
Coronado's expedition practically made a circuit of all the Southwest
from the Colorado River to East Kansas. The knightly adventurers did not
find gold, and we may guess, as winter came on with heavy snows in the
Upper Desert, they were in no very good mood; for now began that contest
between white adventurers and Pueblos which lasted down to the middle of
the Nineteenth Century. At the pueblo now known as Bernalillo, the
soldiers demanded blankets to protect them from the cold. The Indians
stripped their houses to help their visitors, but in the męlée and no
doubt in the ill humor of both sides there were attacks and insults by
the white aggressors, and a state of siege lasted for two months.
Practically from that date to 1840, the pueblo towns were a unit against
the white man.

[Illustration: A fashionable metal-worker of Taos, New Mexico, who has
not adhered to the native costume]

The last great uprising was just after the American Occupation. Bent,
the great trader of Bent's Fort on the Arkansas, was governor. Kit
Carson, who had run away from the saddler's trade at sixteen and for
whom a reward of one cent was offered, had joined the Santa Fe caravans
and was now living at Taos, an influential man among the Indians.
According to Col. Twitchell, whose work is the most complete on New
Mexico and who received the account direct from the governor's daughter,
Governor Bent knew that danger was brewing. The Pueblos had witnessed
Spanish power overthrown; then, the expulsion of Mexican rule. Why
should they, themselves, not expel American domination?

It was January 18, 1847. Governor Bent had come up from Santa Fe to
visit Taos. He was warned to go back, or to get a military escort; but a
trader all his life among the Indians, he flouted danger. Traders' rum
had inflamed the Indians. They had crowded in from their pueblo town to
the plaza of Taos. Insurrectionary Mexicans, who had cause enough to
complain of the American policy regarding Spanish land titles, had
harangued the Indians into a flare of resentful passion. Governor Bent
and his family were in bed in the house you can see over to the left of
the Plaza. In the kraal were plenty of horses for escape, but the
family were awakened at daybreak by a rabble crowding into the central
courtyard. Kit Carson's wife, Mrs. Bent, Mrs. Boggs and her children
hurried into the shelter of an inner room. Young Alfredo Bent, only ten
years old, pulled his gun from the rack with the words--"Papa, let us
fight;" but Bent had gone to the door to parley with the leaders.

Taking advantage of the check, the women and an Indian slave dug a hole
with a poker and spoon under the adobe wall of the room into the next
house. Through this the family crawled away from the besieged room to
the next house, Mrs. Bent last, calling for her husband to come; but it
was too late. Governor Bent was shot in the face as he expostulated;
clubbed down and literally scalped alive. He dragged himself across the
floor, to follow his wife; but Indians came up through the hole and down
over the roof and in through the windows; and Bent fell dead at the feet
of his family.

The family were left prisoners in the room without food, or clothing
except night dresses, all that day and the next night. At daybreak
friendly Mexicans brought food, and the women were taken away disguised
as squaws. Once, when searching Indians came to the house of the old
Mexican who had sheltered the family, the rescuer threw the searchers
off by setting his "squaws" to grinding meal on the kitchen floor. Kit
Carson, at this time, unfortunately happened to be in California. He was
the one man who could have restrained the Indians.

The Indians then proceeded down to the Arroyo Hondo to catch some mule
loads of whiskey and provisions, which were expected through the narrow
caņon. The mill where the mules had been unharnessed was surrounded that
night. The teamsters plugged up windows and loaded for the fray that
must come with daylight. Seven times the Indians attempted to rush an
assault. Each time, a rifle shot puffed from the mill and an Indian
leaped into the air to fall back dead. Then the whole body of 500
Indians poured a simultaneous volley into the mill. Two of the Americans
inside fell dead. A third was severely wounded. By the afternoon of the
second day, the Americans were without balls or powder. The Indians then
crept up and set fire to the mill. The Americans hid themselves among
the stampeding stock of the kraal. Night was coming on. The Pueblos were
crowding round in a circle. The surviving Americans opened the gates and
made a dash in the dark for the mountains. Two only escaped. The rest
were lanced and scalped as they ran; and in the loot of the teams, the
Indians are supposed to have secured some well-filled chests of gold
specie.

By January 23rd, General Price had marched out at the head of five
companies, from old Fort Marcy at Santa Fe for Taos. He had 353 men and
four cannon. You can see the marks yet on the old Mission at Taos, where
the cannon-balls battered down the adobe walls. The Indians did not wait
his coming. They met him 1,500 strong on the heights of a mesa at Santa
Cruz. The Indians made wild efforts to capture the wagons to the rear of
the artillery; but when an Indian rabble meets artillery, there is only
one possible issue. The Indians fled, leaving thirty-six killed and
forty-five wounded. No railway led up the Rio Grande at that early date;
and it was a more notable feat for the troops to advance up the
narrowing caņons than to defeat the foe. At Embudo, six or seven hundred
Pueblos lined the rock walls under hiding of cedar and piņon. The
soldiers had to climb to shoot; and again the Indians could not
withstand trained fire. They left twenty killed and sixty wounded here.
Two feet of snow lay on the trail as the troops ascended the uplands;
and it was February 3rd before they reached Taos. Every ladder had been
drawn up, every window barricaded, and the high walls of the tiered
great houses were bristling with rifle barrels; but rifle defense could
not withstand the big shells of the assailants. The two pueblos were
completely surrounded. A six pounder was brought within ten yards of the
walls. A shell was fired--the church wall battered down, and the
dragoons rushed through the breach. By the night of Feb. 4th, old men,
women and children bearing the cross came suing for peace. The
ringleader, Tomas, was delivered to General Price; and the troops drew
off with a loss of seven killed and forty-five wounded. The Pueblos loss
was not less than 200. Thus ended the last attempt of the Pueblos to
overthrow alien domination; and this attempt would not have been made if
the Indians had not been spurred on by Mexican revolutionaries, with
counter plots of their own.

       *       *       *       *       *

We motored away from Taos by sunset. An old Indian woman swathed all in
white came creeping down one of the upper ladders. They could not throw
off white rule--these Pueblos--but for four centuries they have
withstood white influences as completely as in the days when they sent
the couriers spurring with the knotted cord to rally the tribes to open
revolt.




CHAPTER XIII

SAN ANTONIO, THE CAIRO OF AMERICA


If you want to plunge into America's Egypt, there are as many ways to go
as you have moods. You explain that the ocean voyage is half the
attraction to European travel. There may be a difference of opinion on
that, as I know people who would like to believe that the Atlantic could
be bridged; but if you are keen on an ocean voyage, you can reach the
Egypt of America by boat to Florida, then west by rail; or by boat
straight to any of the Texas harbors. By way of Florida, you can take
your fill of the historic and antique and the picturesque in St.
Augustine and Pensacola and New Orleans; and if there are any yarns of
rarer flavor in all the resorts of Europe than in the old quarters of
these three places, I have never heard of them. You can drink of the
spring of the elixir of life in St. Augustine, and lose yourself in the
trenches of old Fort Barrancas at Pensacola, and wander at will in the
old French town of New Orleans. Each place was once a pawn in the
gambles of European statesmen. Each has heard the clang of armed
knights, the sword in one hand, the cross in the other. Each has seen
the pirate fleet with death's head on the flag at the masthead come
tacking up the bays, sometimes to be shattered and sunk by cannon shot
from the fort bastions. Sometimes the fort itself was scuttled by the
buccaneers; once, at least, at Fort Barrancas, it suffered loot at
terrible, riotous, drunken hands, when a Spanish officer's daughter who
was captured for ransom succeeded in plunging into the sea within sight
of her watching father.

But whether you enter the Egypt of America by rail overland, or by sea,
San Antonio is the gateway city from the south to the land of play and
mystery. It is to the Middle West what Quebec is to Canada, what Cairo
is to Egypt--the gateway, the meeting place of old and new, of Latin and
Saxon, of East and West, of North and South. Atmosphere? Physically, the
atmosphere is champagne: spiritually, you have not gone ten paces from
the station before you feel a flavor as of old wine. There are the open
Spanish plazas riotous with bloom flanked by Spanish-Moorish ruins flush
on the pavement, with skyscraper hotels that are the last word in
modernity. Live oaks heavy with Spanish moss hang over sleepy streams
that come from everywhere and meander nowhere. You see a squad of
soldiers from Fort Sam Houston wheeling in measured tread around a
square (only there isn't anything absolutely square in all San Antonio)
and they have hardly gone striding out of sight before you see a Mexican
burro trotting to market with a load of hay tied on its back. A motor
comes bumping over the roads--such roads as only the antique can
boast--and if it is fiesta time, or cowboy celebration, you are apt to
see cowboys cutting such figure eights in the air as a motor cannot
execute on antique pavement.

You enter a hotel and imagine you are in the Plaza, New York, or the
Ritz, London; but stay! The frieze above the marble walls isn't gilt;
and it isn't tapestry. The frieze is a long panel in bronze
_alto-relievo_. I think it is a testimonial to San Antonio's sense of
the fitness of things that that frieze is not of Roman gladiators, or
French gardens with beringed ladies and tame fawns. It is a frieze of
the cowboys taking a stampeding herd up the long trail--drifting and
driving but held together by a rough fellow in top boots and sombrero;
and the rotunda has a frieze of cowboys because that three
million-dollar hotel was built out of "cow" money. Old and new, past and
present, Saxon and Latin, North and South, East and West--that is San
Antonio. You can never forget it for a minute. It is such a shifting
panorama as you could only get from traveling thousands of miles
elsewhere, or comparing a hundred Remington drawings. San Antonio is a
curious combination of Remington and Alma Tadema in real life; and I
don't know anywhere else in the world you can get it. There are three
such huge hotels in San Antonio besides a score of lesser ones, to take
care of the 30,000 tourists who come from the Middle West to winter in
San Antonio; but remember that while 30,000 seems a large number of
tourists for one place, that is only one-tenth the number of Americans
who yearly see Europe.

And never for a moment can you forget that as Cairo is the gateway to
Eastern travel, so San Antonio is on the road to Old Mexico and all the
former Spanish possessions of the South. It was here that Madero's band
of revolutionists lived and laid the plans that overthrew Diaz. Long
ago, before the days of railway, it was here that the long caravans of
mule trains used to come with, silver and gold from the mines of Old
Mexico. It was here the highwaymen and roughs and toughs and scum of the
earth used to lie in wait for the passing bullion; and it was here the
Texas Rangers came with short, quick, sharp shrift for rustlers and
robbers. There is one corner in San Antonio where you can see a Mission
dating back to the early seventeen hundreds, and not a stone's throw
away, one of the most famous gambling joints of the wildest days of the
wild Southwest--the site of the old Silver King, where cowboys and
miners from the South used to come in "to clean out" their earnings of a
year, sometimes to ride horses over faro tables, or pot-shot rows of
champagne. A man had "to smile" when he called his "pardner" pet names
in the Silver King; or there would be crackle of more than champagne
corks. Men would duck for hiding. A body would be dragged out, sand
spread on the floor, and the games went on morning, noon and night. The
Missions are crumbling ruins. So is the Silver King. Frontiersmen will
tell you regretfully of the good old days forever gone, when the night
passed but dully if the cowboys did not shoot up all the saloons and
"hurdle" the gaming tables.

       *       *       *       *       *

Yesterday, it was cowboy and mines in San Antonio. To-day, it is polo
and tourist; and the transition is a natural growth. One would hate to
think of the risks of the Long Trail, for miners from Old Mexico to Fort
Leavenworth, for cowboys from Fort Worth to Wyoming and St. Louis, and
not see the risks rewarded in fortunes to these trail makers. The cowboy
and miner of the olden days--the cowboy and miner who survived, that
is--are the capitalists taking their pleasure in San Antonio to-day. It
was natural that the cow pony bred to keeping its feet in mid-air, or on
earth, should develop into the finest type of polo pony ever known. For
years, the polo clubs of the North, Lenox, Long Island, Milbrook, have
made a regular business of scouring Texas for polo ponies. Horses giving
promise of good points would be picked up at $80, $100, $150. They would
then be rounded on a ranch and trained. San Antonio is situated almost
700 feet up on a high, clear plateau rimmed by blue ridges in the
distance. Recently, a polo ground of 3,200 acres has been laid out; and
the polo clubs of the North are to be invited to San Antonio for the
winter fiestas. As Fort Sam Houston boasts one of the best polo clubs of
the South, competition is likely to attract the sportsmen from far and
near.

You know how it is in all these new Western cities. They are feverish
with a mania of progress. They have grown so fast they cannot keep track
of their own hobble-de-hoy, sprawling limbs. They are drunk with
prosperity. In real estate alone, fortunes have come, as it were,
overnight. All this San Antonio has not escaped. They will tell you with
pardonable pride how this little cow town, where land wasn't worth two
cents an acre outside the Mission walls, has jumped to be a metropolitan
city of over 100,000; how it is the center of the great truck and
irrigation farm district. Fort Sam Houston always has 700 or 800
soldiers in garrison, and sometimes has as many as 4,000; and when army
maneuvers take place, there is an immense reservation outside the city
where as many as 20,000 men can practice mimic war. The day of two cents
or even $20 an acre land round San Antonio is forever past. Land under
the ditch is too valuable for the rating of twenty acres to one steer.

All this and more you will see of modern San Antonio; but still if at
sundown you set out on a vagrant and solitary tour of the old Missions,
I think you will feel as I felt that it was the dauntless spirit of the
old régime that fired the blood of the moderns for the new day that is
dawning. I don't know why it is, but anything in life that is worth
having seems to demand service and sacrifice and, oftener than not, the
martyrdom of heroic and terrible defeat. Then, when you think that the
flag of the cause is trampled in a mire of bloodshed, phoenix-like
the cause rises on eagles' wings to new height, new daring, new victory.
It was so in Texas.

When you visit the Missions of San Antonio, go alone; or go with a
kindred spirit. Don't talk! Let the mysticism and wonder of it sink in
your soul! Soak yourself in the traditions of the Past. Let the dead
hand of the Past reach out and touch you. You will live over again the
heroism of the Alamo, the heroism that preceded the Alamo--that of the
Franciscans who tramped 300 leagues across the desert of Old Mexico to
establish these Missions; the heroism that preceded the
Franciscans--that of La Salle traveling thrice 300 leagues to establish
the cross on the Gulf of Mexico, and perishing by assassin's hand as he
turned on the backward march. You will see the iron cross to his memory
at Levaca. It was because La Salle, the Frenchman, found his way to the
Gulf, that Spain stirred up the viceroys of New Mexico to send sword and
cross over the desert to establish forts in the country of the Tejas
(Texans).

Do you realize what that means? When I cross the arid hills of the Rio
Grande, I travel in a car cooled by electric fans, with two or three
iced drinks between meals. These men marched--most of them on foot, the
cowled priests in sandals, the knights in armor plate from head to
heel--over cactus sands. Do you wonder that they died on the way? Do you
wonder that the marchers coming into the well-watered plains of the San
Antonio with festooned live oaks overhanging the green waters, paused
here and built their string of Missions of which the chief was the one
now known as "The Alamo"--the Mission of the cottonwood trees?

[Illustration: An excellent example of the entrance to an adobe house of
the Southwest, embodying the best traditions of this kind of
architecture]

Six different flags have flown over the land of the Tejas: the French,
the Spanish, the Mexican, the Republic of Texas, the Confederate, the
Union. In such a struggle for ascendancy, needless to tell, much blood
was shed righteously and unrighteously; but of the battle fought at the
Alamo, no justification need be given. It is part of American history,
but it is the kind of history that in other nations goes to make battle
hymns. Details are in every school book. Santa Ana, the newly risen
Mexican dictator, had ordered the 30,000 Americans who lived in Texas,
to disarm. Sam Houston, Crockett, Bowie, Travis, had sprung to arms with
a call that rings down to history yet:

     "Fellow citizens and compatriots," wrote Travis from the
     doomed Alamo Mission, to Houston and the other leaders
     outside, "I am besieged by a thousand or more Mexicans under
     Santa Ana. I have sustained a continued bombardment for
     twenty-four hours and have not lost a man.... The garrison
     is to be put to the sword if the place is taken. I have
     answered the summons with a cannon shot and our flag still
     waves proudly from the walls. I shall never surrender, nor
     retreat. I call on you in the name of liberty, and of
     everything dear to the American character, to come to our
     aid with all despatch. The enemy is receiving reinforcements
     daily, and will no doubt increase to 3,000 or 4,000 in four
     or five days. Though this call may be neglected, I am
     determined to sustain myself as long as possible and die
     like a soldier who forgets not what is due to his own honor
     and that of his country--Victory or Death!

                        W. Barrett Travis
                            Lieut.-Col. Commanding."



In the fort with Travis were 180 men under Bowie and Crockett. The siege
began on Feb. 23, 1836, and ended on March 6th. Besides the frontiersmen
in the fort were two women, two children and two slaves. The Mission was
arranged in a great quadrangle fifty-four by 154 yards with _acequias_
or irrigation ditches both to front and rear. The garrison had succeeded
in getting inside the walls about thirty bushels of corn and eighty beef
cattle; so there was no danger of famine. The big courtyard was in the
rear. The convent projected out in front of the courtyard. To the left
angle of the convent was the chapel or Mission of the Alamo. Santa Ana
had come across the desert with 5,000 men. To the demand for surrender,
Travis answered with a cannon shot. The Mexican leader then hung the red
flag above his camp and ordered the band to play "no quarter." For eight
days, shells came hurtling inside the walls incessantly, dawn to dark,
dark to dawn. Just at sunset on March 3rd, there was a bell. Travis
collected his men and gave them their choice of surrendering and being
shot, or cutting their way out through the besieging line. The
besiegers at this time consisted of 2,500 infantrymen bunched close to
the walls of the Alamo--too close to be shot from above, and 2,500
cavalry and infantry back on the Plaza and encircling the Mission to cut
off all avenue of escape.

Travis drew a line on the ground with his sword.

"Every man who will die with me, come across that line! Who will be
first? March!"

Every man leaped over the line but Bowie, who was ill on a cot bed.

"Boys, move my cot over the line," he said.

At four o'clock next morning, the siege was resumed. The bugle blew a
single blast. With picks, crowbars and ladders, the Mexicans closed in.
The besieged waited breathlessly. The Mexicans placed the ladders and
began scaling. The sharpshooters inside the walls waited till the heads
appeared above the walls--then fired. As the top man fell back, the one
beneath on the ladder stepped in the dead man's place. Then the
Americans clubbed their guns and fought hand to hand. By that, the
Mexicans knew that ammunition was exhausted and the defenders few. The
walls were scaled and battered down first in a far corner of the convent
yard. Behind the chapel door, piles of sand had been stacked. From the
yard, the Texans were driven to the convent, from the convent to the
chapel. Travis fell shot at the breach in the yard wall. Bowie was
bayoneted on the cot where he lay. Crockett was clubbed to death just
outside the chapel door to the left. By nine o'clock, no answering shot
came from the Alamo. The doors were rammed and rushed. Not a Texan
survived. Two women, two children and a couple of slaves were pulled out
of hiding from chancel and stalls. These were sent across to the main
camp. The bodies of the 182 heroes were piled in a pyramid with fagots;
and fired. So ended the Battle of the Alamo, one of the most terrible
defeats and heroic defenses in American history. It is unnecessary to
relate that Sam Houston exacted from the Mexicans on the battlefield of
San Jacinto a terrible punishment for this defeat. Captured and killed,
his toll of defeated Mexicans down at Houston came to almost 1,700.

Such is the story of one of San Antonio's Missions. One other has a tale
equally tragic; but all but two are falling to utter ruin. I don't know
whether it would be greater desecration to lay hand on them and save
them, or let them fall to dust. It was nightfall when I went to the
three on the outskirts of the city. Two have little left but the walls
and the towers. A third is still used as place of worship by a little
settlement of Mexicans. The slant light of sunset came through the
darkened, vacant windows, the tiers of weathered stalls, the empty,
twin-towered belfries. You could see where the well stood, the bake
house, the school. Shrubbery planted by the monks has grown wild in the
courtyards; but you can still call up the picture of the cowled priests
chanting prayers. The Missions are ruins; but the hope that animated
them, the fire, the heroism, the dauntless faith, still burn in Texas
blood as the sunset flame shines through the dismantled windows.




CHAPTER XIV

CASA GRANDE AND THE GILA


If someone should tell you of a second Grand Caņon gashed through
wine-colored rocks in the purple light peculiar to the uplands of very
high mountains--a second Grand Caņon, where lived a race of little men
not three feet tall, where wild turkeys were domesticated as household
birds and every man's door was in the roof and his doorstep a ladder
that he carried up after him--you would think it pure imagination,
wouldn't you? The Lilliputians away out in "Gulliver's Travels," or
something like that? And if your narrator went on about magicians who
danced with live rattlesnakes hanging from their teeth and belted about
their waists, and played with live fire without being burned, and walked
up the faces of precipices as a fly walks up a wall--you would think him
rehearsing some Robinson Crusoe tale about two generations too late to
be believed.

Yet there is a second Grand Caņon not a stone's throw from everyday
tourist travel, wilder in game life and rock formation if not so large,
with prehistoric caves on its precipice walls where sleeps a race of
little mummied men behind doors and windows barely large enough to admit
a half-grown white child. Who were they? No one knows. When did they
live? So long ago that they were cave men, stone age men; so long ago
that neither history nor tradition has the faintest echo of their
existence. Where did they live? No, it was not Europe, Asia, Africa or
Australia. If it were, we would know about them. As it happens, this
second Grand Caņon is only in plain, nearby, home-staying America; so
when boys of the Forest Service pulled Little Zeke out of his gypsum and
pumice stone dust and measured him up and found him only twenty-three
inches long, though the hair sticking to the skull was gray and the
teeth were those of an adult--as it happened in only matter-of-fact,
commonplace America, poor Little Zeke couldn't get shelter. They
trounced his little dry bones round Silver City, New Mexico, for a few
months. Then they boxed him up and shipped him away to be stored out of
sight in the cellars of the Smithsonian, at Washington. As Zeke has been
asleep since the Ice Age, or about ten to eight thousand years B. C., it
doesn't make very much difference to him; but one wonders what in the
world New Mexico was doing allowing one of the most wonderful specimens
of a prehistoric dwarf race ever found to be shipped out of the country.

It was in the Gila Caņon that the Forestry Service boys found him. By
some chance, they at once dubbed the little mummy "Zeke." The Gila is a
typical box-caņon, walled as a tunnel, colored in fire tints like the
Grand Caņon, literally terraced and honeycombed with the cave dwellings
of a prehistoric race. It lies some fifty miles as the crow flies from
Silver City; but the way the crow flies and the way man travels are an
altogether different story in the wild lands of the Gila Mountains.
You'll have to make the most of the way on horseback with tents for
hotels, or better still the stars for a roof. Besides, what does it
matter when or how the little scrub of a twenty-three-inch man lived
anyway? We moderns of evolutionary smattering have our own ideas of how
cave men dwelt; and we don't want those ideas disturbed. The cave
men--ask Jack London if you don't believe it--were hairy monsters, not
quite tailless, just cotton-tail-rabbity in their caudal
appendage--hairy monsters, who munched raw beef and dragged women by the
hair of the head to pitch-black, dark as night, smoke-begrimed caves.
That is the way they got their wives. (Perhaps, if Little Zeke could
speak, he would think he ought to sue moderns for libel. He might think
that our "blond-beast" theories are a reflex of our own civilization. He
might smile through his grinning jaws.)

Anyway, there lies Little Zeke, a long time asleep, wrapped in cerements
of fine woven cloth with fluffy-ruffles and fol-de-rols of woven blue
jay and bluebird and hummingbird feathers round his neck. Zeke's people
understood weaving. Also Zeke wears on his feet sandals of yucca fiber
and matting. I don't know what our ancestors wore--according to
evolutionists, it may have been hair and monkey pads. So if you
understood as much about Zeke's history as you do about the Pyramids,
you'd settle some of the biggest disputes in theology and ethnology and
anthropology and a lot of other "ologies," which have something more or
less to do with the salvation and damnation of the soul.

How is it known that Zeke is a type of a race, and not a freak specimen
of a dwarf? Because other like specimens have been found in the same
area in the last ten years; and because the windows and the doors of the
cave dwellings of the Gila would not admit anything but a dwarf race.
They may not all have been twenty-four and thirty-six and forty inches;
but no specimens the size of the mummies in other prehistoric dwellings
have been found in the Gila. For instance, down at Casa Grande, they
found skeletons buried in the gypsum dust of back chambers; but these
skeletons were six-footers, and the roofs of the Casa Grande chambers
were for tall men. Up in the Frijoles cave dwellings, they have dug out
of the _tufa_ dust of ten centuries bodies swathed in woven cloth; but
these bodies are of a modern race five or six feet tall. You have only
to look at Zeke to know that he is not, as we understand the word, an
Indian. Was he an ancestor of the Aztecs or the Toltecs?

Though you cannot go out to the Gila by motor to a luxurious hotel,
there are compensations. You will see a type of life unique and
picturesque as in the Old World--countless flocks of sheep herded by
soft-voiced peons. It is the only section yet left in the West where
freighters with double teams and riders with bull whips wind in and out
of the narrow caņons with their long lines of tented wagons. It is still
a land where game is plentiful as in the old days, trout and turkey and
grouse and deer and bear and mountain lion, and even bighorn, though the
last named are under protection of closed season just now. I'm always
afraid to tell an Easterner or town dweller of the hunt of these old
trappers of the box caņons; but as many as thirteen bear have been
killed on the Gila in three weeks. The altitude of the trail from Silver
City to the Gila runs from 6,000 to 9,150 feet. When you have told that
to a Westerner, you don't need to tell anything else. It means burros
for pack animals. In the Southwest it means forests of huge yellow
pines, open upland like a park, warm, clear days, cool nights, and
though in the desert, none of the heat nor the dust of the desert.

It is the ideal land for tuberculosis, though all invalids should be
examined as to heart action before attempting any altitude over 4,000
feet. And the Southwest has worked out an ideal system of treatment for
tuberculosis patients. They are no longer housed in stuffy hotels and
air tight, super-heated sanitariums. Each sanitarium is now a tent
city--portable houses or tents floored and boarded halfway up, with the
upper half of the wall a curtain window, and a little stove in each
tent. Each patient has, if he wants it, a little hospital all to
himself. There is a central dining-room. There is also a dispensary. In
some cases, there are church and amusement hall. Where means permit it,
a family may have a little tent city all to itself; and they don't call
the tent city a sanitarium. They call it "Sun Mount," or "Happy Caņon,"
or some other such name. The percentage of recoveries is wonderful; but
the point is, the invalids must come in time. Wherever you go along the
borders of Old and New Mexico searching for prehistoric ruins, you come
on these tent cities.

[Illustration: The Enchanted Mesa of Acoma, as high as three Niagaras,
and its top as flat as a billiard table]

Where can one see these cliff and cave dwellings of a prehistoric dwarf?
Please note the points. Cliff and cave dwellings are not the same. Cliff
dwellings are houses made by building up the front of a natural arch.
This front wall was either in stone or sun-baked adobe. Cave dwellings
are houses hollowed out of the solid rock, a feat not so difficult as it
sounds when you consider the rock is only soft pumice or tufa, that
yields to scraping more readily than bath brick or soft lime. The cliff
dwellings are usually only one story. The cave dwellings may run five
stories up inside the rock, natural stone steps leading from tier to
tier of the rooms, and tiny porthole windows looking down precipices 500
to 1,000 feet. The cliff dwellings are mostly entered by narrow trails
leading along the ledge of a precipice sheer as a wall. The first story
of the cave dwellings was entered by a light ladder, which the owner
could draw up after him. Remember it was the Stone Age: no metals, no
firearms, no battering rams, nor devices for throwing projectiles. A
man with a rock in his hand in the doorway of either type of dwelling
could swiftly and deftly and politely speed the parting guest with a
brickbat on his head. Similar types of pottery and shell ornament are
found in both sorts of dwellings; but I have never seen any cliff
dwellings with evidences of such religious ceremony as in the cave
houses. Perhaps the difference between cliff folk and cave folk would be
best expressed by saying that the cliff people were to ancient life what
the East Side is to us: the cave people what upper Fifth Avenue
represents. One the riff-raff, the weak, the poor, driven to the wall;
the other, the strong, the secure and defended.

You go to one section of ruins, and you come to certain definite
conclusions. Then you go on to another group of ruins; and every one of
your conclusions is reversed. For instance, what drove these races out?
What utterly extinguished their civilization so that not a vestige, not
an echo of a tradition exists of their history? Scientists go up to the
Rio Grande in New Mexico, see evidence of ancient irrigation ditches, of
receding springs and decreasing waters; and they at once
pronounce--desiccation. The earth is burning up at the rate of an inch
or two of water in a century; moisture is receding toward the Poles as
it has in Mars, till Mars is mostly arid, sun-parched desert round its
middle and ice round the Poles. Good! When you look down from the cliff
dwellings of Walnut Caņon, near Flagstaff, that explanation seems to
hold good. There certainly must have been water once at the bottom of
this rocky box-caņon. When the water sank below the level of the
springs, the people had to move out. Very well! You come on down to the
cave dwellings of the Gila. The bottom falls out of your explanation,
for there is a perpetual gush of water down these rock walls from
unfailing mountain springs. Why, then, did the race of little people
move out? What wiped them out? Why they moved in one can easily
understand. The box caņons are so narrow that half a dozen pigmy boys
deft with a sling and stones could keep out an army of enemies. The
houses were so built that a child could defend the doorway with a club;
and where the houses have long hallways and stairs as in Casa Grande,
the passages are so narrow as to compel an enemy to wiggle sideways; and
one can guess the inmates would not be idle while the venturesome
intruder was wedging himself along. Also, the bottoms of these
box-caņons afforded ideal corn fields. The central stream permitted easy
irrigation on each side by tapping the waterfall higher up; and the wash
of the silt of centuries ensured fertility to men, whose plowing must
have been accomplished by the shoulder blade of a deer used as a hoe.

Modern pueblo Indians claim to be descendants of these prehistoric dwarf
races. So are we descendants of Adam; but we don't call him our uncle;
and if he had a say, he might disown us. Anyway, how have modern
descendants of the dwarf types developed into six-foot modern Pimas and
Papagoes? It is said the Navajo and Apache came originally from
Athabasca stock. Maybe; but the Pimas and Papagoes claim their Garden of
Eden right in the Southwest. They call their Garden of Eden by the
picturesque name of "Morning Glow."

How reach the caves of the dwarf race?

To the Gila group, you must go by way of Silver City; and better go in
with Forest Service men, for this is the Gila National Forest and the
men know the trails. You will find ranch houses near, where you can
secure board and room for from $1.50 to $2 a day. The "room" may be a
boarded up tent; but that is all the better. Or you may take your own
blanket and sleep in the caves. Perfectly safe--believe me, I have fared
all these ways--when you have nearly broken your neck climbing up a
precipice to a sheltered cave room, you need not fear being followed.
The caves are clean as if kalsomined from centuries and centuries of
wash and wind. You may hear the wolves bark--bark--bark under your
pillowed doorway all night; but wolves don't climb up 600-foot precipice
walls. Also if it is cold in the caves, you will find in the corner of
nearly all, a small, high fireplace, where the glow of a few burning
juniper sticks will drive out the chill.

What did they eat and how did they live, these ancient people, who wore
fine woven cloth at an era when Aryan races wore skins? Like all desert
races, they were not great meat eaters; and the probabilities are that
fish were tabooed. You find remains of game in the caves, but these are
chiefly feather decorations, prayer plumes to waft petitions to the
gods, or bones used as tools. On the other hand, there is abundance of
dried corn in the caves, of gourds and squash seeds; and every cave has
a _metate_, or grinding stone. In many of the caves, there are alcoves
in the solid wall, where meal was stored; and of water jars, urns,
ollas, there are remnants and whole pieces galore. It is thought these
people used not only yucca fiber for weaving, but some species of hemp
and cotton; for there are tatters and strips of what might have been
cotton or linen. You see it wrapped round the bodies of the mummies and
come on it in the accumulation of volcanic ash.

Near many of the ruins is a huge empty basin or pit, which must have
been used as a reservoir in which waters were impounded during siege of
war. Like conies of the rocks, or beehives of modern skyscrapers, these
denizens lived. The most of the mummies have been found in sealed up
chambers at the backs of the main houses; but these could hardly have
been general burying places, for comparatively few mummies have yet been
found. Who, then, were these dwarf mummies, placed in sealed vaults to
the rear of the Gila caves? Perhaps a favorite father, brother, or
sister; perhaps a governor of the tribe, who perished during siege and
could not be taken out to the common burial ground.

Picture to yourself a precipice face from 300 to 700 feet high,
literally punctured with tiny porthole windows and doll house open cave
doors. It is sunset. The rocks of these box-caņons in the Southwest are
of a peculiar wine-colored red and golden ocher, or else dead gray and
gypsum white. Owing to the great altitude--some of the ruins are 9,000
feet above sea level, 1,000 above valley bottom--the atmosphere has that
curious quality of splitting white light into its seven prismatic hues.
Artists of the Southwestern School account for this by the fact of
desert dust being a silt fine as flour, which acts like crystal or glass
in splitting the rays of white light into its prismatic colors; but this
hardly explains these high box-caņons, for there is no dust here. My own
theory (please note, it is only a theory and may be quite wrong) is that
the air is so rare at altitudes above 6,000 feet, so rare and pure that
it splits light up, if not in seven prismatic colors, then in elementary
colors that give the reds and purples and fire tints predominance.
Anyway, at sunset and sunrise, these box-caņons literally swim in a
glory of lavender and purple and fiery reds. You almost fancy it is a
fire where you can dip your hand and not be burned; a sea in which
spirits, not bodies, swim and move and have their being; a sea of fiery
rainbow colors.

The sunset fades. The shadows come down like invisible wings. The
twilight deepens. The stars prick through the indigo blue of a desert
sky like lighted candles; and there flames up in the doorway of cavern
window and door the deep red of juniper and cedar log glow in the
fireplaces at the corner of each room. The mourning dove utters his
plaintive wail. You hear the yap-yap of fox and coyote far up among the
big timbers between you and the snows. Then a gong rings. (Gong? In a
metal-less age? Yes, the gong is a flint bar struck by the priest with a
bone clapper.) The dancers come down out of the caves to the dancing
floors in the middle of the narrow caņon. You can see the dancing rings
yet, where the feet of a thousand years have beaten the raw earth hard.
Men only dance. These are not sex dances. They are dances of thanks to
the gods for the harvest home of corn; or for victory. The gong ceases
clapping. The campfires that scent the caņon with juniper smells,
flicker and fade and die. The rhythmic beat of the feet that dance
ceases and fades in the darkness.

That was ten thousand years agone. Where are the races that danced to
the beat of the priest's clapper gong?

I wakened one morning in one of the Frijoles caves to the mournful wail
of the turtle dove; and there came back that old prophecy--it used to
give me cold shivers down my spine as a child--that the habitat of the
races who fear not God shall be the haunt of bittern and hoot owl and
bat and fox.

       *       *       *       *       *

I don't know what reason there is for it, neither do the Indians of the
Southwest know; but Casa Grande, the Great House, or the Place of the
Morning Glow, is to them the Garden of Eden of their race traditions;
the scene of their mythical "golden age," when there were no Apaches
raiding the crops, nor white men stealing land away; when life was a
perpetual Happy Hunting Ground, only the hunters didn't kill, and all
animals could talk, and the Desert was an antelope plain knee-deep in
pasturage and flowers, and the springs were all full of running water.

Casa Grande is undoubtedly the oldest of all the prehistoric ruins in
the United States. It lies some eighteen to twenty-five miles, according
to the road you follow, south of the station called by that name on the
Southern Pacific Railroad. It isn't supposed to rain in the desert after
the two summer months, nor to blow dust storms after March; but it was
blowing a dust storm to knock you off your feet when I reached Casa
Grande early in October; and a day later the rain was falling in floods.
The drive can be made with ease in an afternoon; but better give
yourself two days, and stay out for a night at the tents of Mr. Pinkey,
the Government Custodian of the ruins.

The ruin itself has been set aside as a perpetual monument. You drive
out over a low mesa of rolling mesquite and greasewood and cactus, where
the giant suaharo stands like a columned ghost of centuries of bygone
ages.

"How old are they?" I asked my driver, as we passed a huge cactus high
as a house and twisted in contortions as if in pain. From tip to root,
the great trunk was literally pitted with the holes pecked through by
little desert birds for water.

"Oh, centuries and centuries old," he said; "and the queer part is that
in this section of the mesa water is sixty feet below the surface. Their
roots don't go down sixty feet. Where do they get the water? I guess the
bark acts as cement or rubber preventing evaporation. The spines keep
the desert animals off, and during the rainy season the cactus drinks up
all the water he's going to need for the year, and stores it up in that
big tank reservoir of his. But his time is up round these parts;
settlers have homesteaded all round here for twenty-five miles, and next
time you come back we'll have orange groves and pecan orchards."

Far as you could look were the little adobe houses and white tents of
the pioneers, stretching barb wire lines round 160-acre patches of
mesquite with a faith to put Moses to shame when he struck the rock for
a spring. These settlers have to bore down the sixty feet to water level
with very inadequate tools; and you see little burros chasing homemade
windlasses round and round, to pump up water. It looks like "the faith
that lays it down and dies." Slow, hard sledding is this kind of
farming, but it is this kind of dauntless faith that made Phoenix and
made Yuma and made Imperial Valley. Twenty years ago, you could squat on
Imperial Valley Land. To-day it costs $1,000 an acre and yields high
percentage on that investment. To-day you can buy Casa Grande lands from
$5 to $25 an acre. Wait till the water is turned in the ditch, and it
will not seem such tedious work. If you want to know just how hard and
lonely it is, drive past the homesteads just at nightfall as I did. The
white tent stands in the middle of a barb wire fence strung along
juniper poles and cedar shakes; no house, no stable, no buildings of any
sort. The horses are staked out. A woman is cooking a meal above the
chip fire. A lantern hangs on a bush in front of the tent flap. Miles
ahead you see another lantern gleam and swing, and dimly discern the
outlines of another tent--the homesteader's nearest neighbor. Just now
Casa Grande town boasts 400 people housed chiefly in one story adobe
dwellings. Come in five years, and Casa Grande will be boasting her ten
and twenty thousand people. Like mushrooms overnight, the little towns
spring up on irrigation lands.

You catch the first glimpse of the ruins about eighteen miles out--a red
roof put on by the Government, then a huge, square, four story mass of
ruins surrounded by broken walls, with remnants of big elevated
courtyards, and four or five other compounds the size of this central
house, like the bastions at the four corners of a large, old-fashioned
walled fort. The walls are adobe of tremendous thickness--six feet in
the house or temple part, from one to three in the stockade--a thickness
that in an age of only stone weapons must have been impenetrable. The
doors are so very low as to compel a person of ordinary height to bend
almost double to enter; and the supposition is this was to prevent the
entrance of an enemy and give the doorkeeper a chance to eject unwelcome
visitors. Once inside, the ceilings are high, timbered with _vigas_ of
cedar strengthened by heavier logs that must have been carried in a
horseless age a hundred miles from the mountains. The house is laid out
on rectangular lines, and the halls straight enough but so narrow as to
compel passage sidewise. In every room is a feature that has puzzled
scientists both here and in the cave dwellings. Doors were, of course,
open squares off the halls or other rooms; but in addition to these
openings, you will find close to the floor of each room, little round
"cat holes," one or two or three of them, big enough for a beam but
without a beam. In the cave dwellings these little round holes through
walls four or five feet thick are frequently on the side of the room
opposite the fireplace. Fewkes and others think they may have been
ventilator shafts to keep the smoke from blowing back in the room, but
in Casa Grande they are in rooms where there is no fireplace. Others
think they were whispering tubes, for use in time of war or religious
ceremony; but in a house of open doors, would it not have been as simple
to call through the opening? Yet another explanation is that they were
for drainage purpose, the cave man's first rude attempt at modern
plumbing; but that explanation falls down, too; for these openings don't
drain in any regular direction. Such a structure as Casa Grande must
have housed a whole tribe in time of religious festival or war; so you
come back to the explanation of ventilator shafts.

The ceilings of Casa Grande are extraordinarily high; and bodies found
buried in sealed up chambers behind the ruins of the other compounds are
five or six feet long, showing this was no dwarf race. The rooms do not
run off rectangular halls as our rooms do. You tumble down stone steps
through a passage so narrow as to catch your shoulders into a room deep
and narrow as a grave. Then you crack your head going up other steps off
this room to another compartment. Bodies found at Casa Grande lie flat,
headed to the east. Bodies found in the caves are trussed up knees to
chin, but as usual the bodies found at Casa Grande have been shipped
away East to be stored in cellars instead of being left carefully
glassed over, where they were found.

Lower altitude, or the great age, or the quality of the clays, may
account for the peculiarly rich shades of the pottery found at Casa
Grande. The purples and reds and browns are tinged an almost iridescent
green. Running back from the Great House is a heavy wall as of a former
courtyard. Backing and flanking the walls appear to have been other
houses, smaller but built in the same fashion as Casa Grande. Stand on
these ruined walls, or in the doorway of the Great House, and you can
see that five such big houses have once existed in this compound. Two or
three curious features mark Casa Grande. Inside what must have been the
main court of the compound are elevated earthen stages or platforms
three to six feet high, solid mounds. Were these the foundations of
other Great Houses, or platforms for the religious theatricals and
ceremonials which enter so largely into the lives of Southwestern
Indians? At one place is the dry bed of a very ancient reservoir; but
how was water conveyed to this big community well? The river is two
miles away, and no spring is visible here. Though you can see the
footpath of sandaled feet worn in the very rocks of eternity, an
irrigation ditch has not yet been located. This, however, proves
nothing; for the sand storms of a single year would bury the springs
four feet deep. A truer indication of the great age of the reservoir is
the old tree growing up out of the center; and that brings up the
question how we know the age of these ancient ruins--that is, the age
within a hundred years or so. Ask settlers round how old Casa Grande is;
and they will tell you five or six hundred years. Yet on the very face
of things, Casa Grande must be thousands of years older than the other
ruins of the Southwest.

Why?

First as to historic records: did Coronado see Casa Grande in 1540, when
he marched north across the country? He records seeing an ancient Great
House, where Indians dwelt. Bandelier, Fewkes and a dozen others who
have identified his itinerary, say this was not Casa Grande. Even by
1540, Casa Grande was an abandoned ruin. Kino, the great Jesuit, was
the first white man known to have visited the Great House; and he
gathered the Pimas and Papagoes about and said mass there about 1694.
What a weird scene it must have been--the Sacaton Mountains glimmering
in the clear morning light; the shy Indians in gaudy tunics and yucca
fiber pantaloons crowding sideways through the halls to watch what to
them must have been the gorgeous vestments of the priest. Then followed
the elevation of the host, the bowing of the heads, the raising of the
standard of the Cross; and a new era, that has not boded well for the
Pimas and Papagoes, was ushered in. Then the Indians scattered to their
antelope plains and to the mountains; and the priest went on to the
Mission of San Xavier del Bac.

The Jesuits suffered expulsion, and Garcez, the Franciscan, came in
1775, and also held mass in Casa Grande. Garcez says that it was a
tradition among the Moki of the northern desert that they had originally
come from the south, from the Morning Glow of Casa Grande, and that they
had inhabited the box-caņons of the Gila in the days when they were "a
little people." This establishes Casa Grande as prior to the cave
dwellings of the Gila or Frijoles; and the cave dwellings were
practically contemporaneous with the Stone Age and the last centuries of
the Ice Age. Now, the cave dwellings had been abandoned for centuries
before the Spaniards came. This puts the cave age contemporaneous with
or prior to the Christian era.

In the very center of the Casa Grande reservoir, across the doorways of
caves in Frijoles Caņon, grew trees that have taken centuries to come to
maturity.

The Indian tradition is that soon after a very great flood of turbulent
waters, in the days when the Desert was knee-deep in grass, the Indian
Gods came from the Underworld to dwell in Casa Grande. (Not so very
different from theories of evolution and transmigration, is it?) The
people waxed so numerous that they split off in two great families. One
migrated to the south--the Pimas, the Papagoes, the Maricopas; the
others crossed the mountains to the north--the Zuņis, the Mokis, the
Hopis.

Yet another proof of the great antiquity is in the language. Between
Papago and Moki tongue is not the faintest resemblance. Now if you trace
the English language back to the days of Chaucer, you know that it is
still English. If you trace it back to 55 B. C. when the Roman and Saxon
conquerors came, there are still words you recognize--thane, serf, Thor,
Woden, moors, borough, etc. That is, you can trace resemblances in
language back 1,900 years. You find no similarity in dialects between
Pima and Moki, and very few similarities in physical conformation. The
only likenesses are in types of structure in ancient houses, and in arts
and crafts. Both people build tiered houses. Both people make wonderful
pottery and are fine weavers, Moki of blankets and Pima of baskets; and
both people ascribe the art of weaving to lessons learned from their
goddess, the Spider Maid.

There are few fireplaces among the ancient dwellings of the Pimas and
Papagoes, but lots of fire pits--_sipapus_--where the spirits of the
Gods came through from the Underworld. Dancing floors, may pole rings,
abound among the cave dwellings: mounds and platforms and courts among
the Casa Grande ruins. The sun and the serpent were favored symbols to
both people, a fact which is easily understood in a cloudless land,
where serpents signified nearness of water springs, the greatest need of
the people. You can see among the cave dwellings where earthquakes have
tumbled down whole masses of front rooms; and both Moki and Papago have
traditions of "the heavens raining fire."

It has been suggested by scientists that the cliffs were cities of
refuge in times of war, the caves and Great Houses were permanent
dwellings. This is inferred because there were no _kivas_ or temples
among the cliff ruins, and many exist among the caves and Great Houses.
Cushing and Hough and I think two or three others regard Casa Grande as
a temple or great community house, where the tribes of the Southwest
repaired semi-annually for their religious ceremonies and theatricals.

We moderns express our emotions through the rhythm of song, of dance, of
orchestra, of play, of opera, of art. The Indian had his pictographs on
the rocks for art, and his pottery and weaving to express his
craftsmanship; but the rest of his artistic nature was expressed chiefly
by religious ceremonial or theatrical dance, similar to the old miracle
plays of the Middle Ages. For instance, the Indians have not only a
tradition of a great flood, but of a maiden who was drawn from the
Underworld by her lover playing a flute; and the Flute Clans celebrate
this by their flute dance. The yearly cleansing of the springs was as
great a religious ceremony as the Israelites' cleansing of personal
impurity. Each family belonged to a clan, and each clan had a religious
lodge, secret as any modern fraternal order.

[Illustration: It isn't America at all! It's Arabia, and the Bedouins of
the Painted Desert are Navajo boys]

The mask dances of the Southwest are much misunderstood by white people.
We see in them only what is grotesque or perhaps obscene. Yet the
spirits of evil and the spirits of goodness are represented under the
Indian's masked dances, just as the old miracle plays represented Faith,
Hope, Charity, Lust, Greed, etc. There is the Bird Dance representing
the gyrations of hummingbird, mocking-bird, quail, eagle, vulture. There
is the dance of the "mud-heads." Have we no "mud-heads" befuddling life
at every turn of the way? There is the dance of the gluttons and the
monsters. Have we no unaccountable monsters in modern life? Read the
record of a single day's crime; and ask yourself what mad motive tempted
humans to such certain disaster. We explain a whole rigmarole of motives
and inheritance and environment. The Indian shows it up by his dance of
the monsters.

Perhaps one of the most beautiful ceremonials is the corn dance. Picture
to yourself the _kivas_ crowded with spectators. The priests come down
bearing blankets in a circle. The blanket circle surrounds the altar
fire. The audience sits breathless in the dark. Musicians strike up a
beating on the stone gong. A flute player trills his air. The blankets
drop. In the flare of the altar fire is seen a field of corn, round
which the actors dance. The priests rise. The blankets hide the fire. It
is the Indian curtain drop. When you look again, there is neither
pageant of dancers, nor field of corn. So the play goes on--a dozen acts
typifying a dozen scenes in a single night.

Good counsel, too, they gave in those miracle plays and ceremonial
dances. "If wounded in battle, don't cry out like a child. Pull out the
arrow. Slip off and die with silence in the throat." "When you go to the
hunt, travel with a light blanket." We talk of getting back to Mother
Earth. The Indian chants endless songs to the wonder of the Great Earth
Magician, creator of life and crops. Fire, too, plays a mysterious part
in all theories of life creation; and this, too, is the subject of a
dance.

Then came dark days. Tribes from the far Athabasca came down like the
Vandals of Europe--Navajo and Apache, relentless warriors. From Great
Houses the people of the Southwest retired to cliffs and caves. When the
Spaniards came with firearms and horses, the situation was almost one of
extermination for the sedentary Indians; and they retired to such
heights as the high mesas of the Tusayan Desert. Whether when white man
stopped raid by the warlike tribes, it was better or worse for the
peaceful Pima and Papago and Moki, it is hard to say; for the white man
began to take the Indian's water and the Indian's land. It's a story of
slow tragedy here. In the days of the overland rush to California, when
every foot of the trail was beset by Apache and Navajo, it was the Pima
and Papago offered shelter and protection to the white overlander. What
does the Indian know of "prior rights" in filing for water? Have not
these waters been his since the days of his forefathers, when men came
with their families from the Morning Glow to the box-caņons of the Gila
and Frijoles? If prior rights mean anything, has not the Pima prior
rights by ten thousand years? But the Pima has not a little slip of
government paper called a deed. The big irrigation companies have tapped
the streams above the Indian Reserve; and the waters have been diverted.
They don't come to the Indians any more. All the Indian gets is the
overflow of the torrential rains--that only brings the alkali wash to
the surface of the land and does not flush it off. The Pima can no
longer raise crops. Slowly and very surely, he is being reduced to
starvation in a country overflowing with plenty, in a country which has
taken his land and his waters, in a country whose people he loyally
protected as they crossed the continent to California.

What are the American people going to do about it? Nothing, of course.
When the wrong has been done and the tribe reduced to extermination by
inches of starvation, some muckraker will rise and write an article
about it, or some ethnologist a brochure about an exterminated people.
Meantime, the children of the Pimas and Papagoes have not enough to eat
owing to the white man taking all their water. They are the people of
"the Golden Age," "the Morning Glow."

We drove back from Casa Grande by starlight over the antelope plains. I
looked back to the crumbling ruins of the Great House, and its five
compounds, where the men and women and children of the Morning Glow came
to dance and worship according to all the light they had. Its falling
walls and dim traditions and fading outlines seemed typical of the
passing of the race. Why does one people pass and another come?

Christians say that those who fear not God, shall pass away from the
memory of men, forever.

Evolutionists say that those who are not fit, shall not survive.

The Spaniard of the Southwest shrugs his gay shoulders under a tilted
sombrero hat, and says _Quien sabe?_ "Who knows?"




CHAPTER XV

SAN XAVIER DEL BAC MISSION, TUCSON, ARIZONA


It is the Desert. Incense and frankincense, fragrance of roses and resin
of pines, cedar smells smoking in the sunlight, scent the air. Sunrise
comes over the mountain rim in shafts of a chariot wheel; and the
mountains, engirting the Desert round and round, are themselves veiled
in a mist, intangible and shimmering as dreams--a mist shot with the
gold of sunlight; and the air is champagne, ozone, nectar. Except in the
dead heat of midsummer, snow shines opal from the mountain peaks; and in
the outline of yon Tucson Range, the figure of a giant can be seen lying
prone, face to sunlight, face to stars, face to the dews of heaven, as
the faces of god-like races ever are.

You wind round a juniper grove--"cedars of Lebanon," the Old Testament
would call it. There is the silver tinkle of a bell; and the flocks come
down to the watering pools, flocks led by maidens, as in the days of
Rachael and Jacob; and the shepherds--only they call them "herders,"
fight for first place round the water pool, as they did in the days of
Rachael and Jacob. Then, you come to a walled spring where date palms
shade the ground. And the maidens are there, "drawing water from the
well," carrying water in ollas on their heads, bronzed statues of
perfect poise and perfect grace, daughters of the Desert, hard lovers,
hard haters, veiled as all mysteries are veiled.

You turn but a spur in the mountains: you dip into a valley smoking with
the dews of the morning; or come up a mesa,--and a winged horseman spurs
past, hair tied back by red scarf, pantaloons of white linen, sash of
rainbow colors; and you are amid the dwellings of men. Strings of red
chile like garlands of huge red corals hang against the sun-baked brick
or clay. Curs come out and bark at the heels of your horse--that is why
the Oriental always called an enemy "a dog." Pottery makers look up from
their kiln fires of sheep manure, at you, the remote passerby. The
basket workers weave and weave like the Three Fates of Life. One old
woman is so aged and wizened and infirm that she must sit inside her
basket to carry out the pattern of what life is to her; and the sunlight
strikes back from the heat-baked walls in a glare that stabs the eye;
and you hear the tinkle of the bells from the watering pools.

Then, suddenly, for the first time, you see It.

You have turned a spur of the Mountains, dipped into a valley, come up
on the Mesa into the sunlight, and there It is--the eternal mountains
with their eternal lavender veil round the valley like the tiered seats
of a coliseum, the mist like a theater drop curtain where you may paint
your own pictures of fancy, and in the midst of the great amphitheater
rises an island rock; and on the island rock is a grotto; and in the
grotto is the figure of the Mother of Christ--in purplish blue, of
course, as betokens eternal purity--and below the island of rock in the
midst of the amphitheater something swims into your ken that is neither
of Heaven nor earth. White, glaringly white as the very spotlessness of
Heaven, twin-towered as befitting the dual nature of man, flesh and
spirit; pointed in its towers and minarets and belfries, betokening the
reaching of the spirit of Man up to God; lions between the arches of the
roofed piazzas, as betokening the lion-hearted spirit of Man fighting
his enemies of Flesh and Spirit up to God!

Palms before arched white walls shut out the world--Peace and Seclusion
and Purity!

You dip into a valley, the scent of the cedars in your nostrils and
lungs, the peace of God in your heart. Then you come up to a high mesa
and you see the vision of the white symbol swimming between earth and
sky but always pointing skyward.

Where are you, anyway: in Persia amid floating palaces, on the Nile,
approaching the palaces of Allahabad in India, or coming up to Moorish
minarets and twin towns of the Alhambra in Spain?

Believe me, you are in neither Europe, Asia, nor Africa. You are in a
much despised land called "America," whence wealth and culture run off
to Europe, Asia and Africa, to find what they call "art" and
"antiquity."

It is October 3rd in Tucson, Arizona; not far from the borders of Old
Mexico as the rest of the world reckon distance. The rain has been
falling in torrents. Rain is not supposed to fall in the Desert, but it
has been coming down in slant torrents and the sky is reflected
everywhere in the roadside pools. The air is soft as rose petals, for
the altitude is only 2,000 feet; too high to be languid, too low for the
sting of autumn frosts.

We motor, first, through the old Spanish town--relics of a grandeur that
America does not know to-day, a grandeur more of spirit than display.
The old Spanish grandee never counted his dollars, nor measured up the
value of a meal to a guest. But he counted honor dear as the Virgin
Mary, and made a gamble of life, and hated tensely as he loved. The old
mansion houses are fallen in disrepute, to-day. They are given over, for
the most part to Chinese and Japanese merchants; but through the open
windows you can still see plazas and patios of inner courtyards, where
oleanders are in perpetual bloom and roses climb the trellis work, and
the parrot calls out "swear words" of Spanish pirate and highwayman. St.
Augustine Mission, where heroes shed martyr blood, is now a saloon and
dance hall, but where rags and tatters flaunted from the clothes lines
of negro and Japanese and Chinese tenant, I could not but think of the
torn flags that mark the most heroic action of regiments.

[Illustration: The Mission of the San Xavier at Tucson, Arizona, one of
the most ancient in the New World, has an almost Oriental aspect]

From the Spanish Town of Tucson, which any other nation would have
treasured as a landmark and capitalized in dollars for the tourist, you
pass modern mansions that wisely follow the Spanish-Moorish type of
architecture, most suited to Desert atmosphere.

Then you come on the Tucson Farms Company Irrigation project, now
sagebrush and cactus land put under the ditch from Santa Cruz River and
turned over to settlers from Old Mexico--who were driven out by the
Revolution--for $25 an acre. You see the lonely eyed woman pioneer
sitting at the door of the tent flap.

Moisture steams up from the river like a morning incense to the sun. The
Tucson Range of mountains shimmers. Giant cactus stand ghost-like,
centuries old, amid the mesquite bush; and in the columnar hole of the
cactus trees you see the holes where the little desert wren has pecked
through for water in a waterless season.

Then, before you know it, you are in the Papago Indian Reserve. The
finest basket makers of the world, these Papagoes are. They make baskets
of such close weave that they will hold water, and you see the Papago
Indian women with jars--ollas--of water on their head going up and down
from the water pools. Basket makers weave in front of the sun-baked
adobe walls where hang the red strings of chile like garlands. On the
whole, the Indian faces are very happy and good. They do not care for
wealth, these children of the Desert. Give them "this day their daily
bread," and they are content, and thank God.

Then the mountains close in a cup round the shimmering valley. In the
center of the valley rises an island of rock, the rock of the Grotto of
the Virgin; and a white dome and twin towers show, glare white, almost
unearthly, with arches pointing to Heaven, and lions in white all along
the roof typifying the strength that is of God. There is a dome in the
middle of the roof line--that is the Moorish influence brought in by
Spain. There are twin towers on each side; and in the towers on the
right hand side are three brass bells to call to work and matins and
vespers. It may be said here that the French Mission may always be known
by its single spire and cross; the Spanish Mission by its twin towers
and bells. The French Mission rings its bell. The Spanish Mission
strikes its bells with a hammer or gong. One utters cheer. The other
sounds a rich, low, mellow call to worship. The walls and pillars and
arches are all marble white; and you are looking on one of the most
ancient Missions of the New World--San Xavier del Bac, of Tucson,
Arizona.

The whole effect is so oriental as to be startling. The white dome might
be Indian or Persian, but the pointed arches and minarets are
unmistakably Moorish--that is, Moorish brought across by Spain. The
entrance is under an arched white wall, and the courtyard looks out
behind through arched white gateway to the distant mountains.

Here four sisters of St. Joseph conduct a school for the little
Papagoes; and what a school it is! It might do honor to the Alhambra.
Palms line the esplanade in front of the arched, walled entrance.
Collie dogs rise lazily under the deep embrasures of the arched plazas.
A parrot calls out some Spanish gibberish of bygone days. A snow-white
Persian kitten frisks its plumy tail across the brick-paved walk of the
inner patio; and across the courtyard I catch a glimpse of two Shetland
ponies nosing for notice over a fence beside an ancient Don Quixote nag
that evidently does duty for dignitaries above Shetland ponies. An air
of repose, of antiquity, of apartness, rests on the marble white
Mission, as of oriental dreams and splendor or European antiquity and
culture.

I ring the bell of the reception room to the right of the church
entrance. Not a sound but the echo of my own ring! I enter, cross
through the parlor and come on the Spanish patio or central courtyard.
What a place for prayers and meditation and the soul's repose! Arched
promenades line both sides of the inner court. Here Jesuit and
Franciscan monks have walked and prayed and meditated since the
Sixteenth Century. By the hum as of busy bees to the right, I locate the
schoolrooms, and come on the office of the Mother Superior Aquinias.

What a pity so many of us have an early impress of religion as of
vinegar aspect and harsh duty hard as flint and unhuman as a block of
wood. This Mother Superior is merry-faced and red-blooded and human and
dear. She evidently believes that goodness should be warmer, dearer,
truer, more attractive and kindly than evil; and all the little Indian
wards of the four schoolrooms look happy and human and red-blooded as
the Mother Superior.

A collie pup flounders round us up and down the court walk where the old
missionary monks suffered cruel martyrdom. Poll, the parrot, utters
sententious comment; and the Shetland ponies whinny greetings to their
mistress. All this does not sound like vinegar goodness, does it?

But it is when you enter the church that you get the real surprise.
Three times, the desertion of this Mission was forced by massacre and
pillage. Twice it was abandoned owing to the expulsion of Jesuit and
Franciscan by temporal power. For seventy years, the only inhabitants of
a temple stately as the Alhambra were the night bats, the Indian
herders, the border outlaws of the United States and Mexico. Yet, when
you enter, the walls are covered with wonderful mural painting. Saints'
statues stand about the altar, and grouped about the dome of the groined
ceiling are such paintings as would do honor to a European Cathedral.

The brick and adobe walls are from two to six feet thick. Not a nail has
ever been driven in the adobe edifice. The doors are of old wood in huge
panels mortised and dovetailed together. The latch is an iron bar carved
like a Damascus sword. The altar is a mass of gilding and purple. To be
sure, the saints' fingers have been hacked off by wandering cowboy and
outlaw and Indian; but you find that sort of vandalism in the British
Museum and Westminster Abbey. The British Museum had careful
custodians. For over seventy years, this ancient Mission stood open to
the winds of heaven and the torrential rains and the midnight bats. Only
the faithfulness of an old Indian chief kept the sacred vessels from
desecration. When the fathers were expelled for political reasons, old
José, of the Papagoes, carried off the sacred chalices and candles till
the _padres_ should return, when he brought them from hiding.

Gothic temples are usually built in one long, clear arch. The roof of
San Xavier del Bac is a series of the most perfect groined domes, with
the deep embrasures of the windows on each side colored shell tints in
wave-lines. Because of the height and depth of the windows, the light is
wonderfully clear and soft. The church is used now only by Indian
children; and did Indian children ever have such a magnificent temple in
which to worship? To the left of the entrance is a wonderful old
baptismal font of pure copper, which has been the envy of all
collectors. One wonders looking at the ancient vessel whether it was
baptized with the blood of all the martyrs who died for San
Xavier--Francesca Garcez, for instance? There is a window in this
baptistry, too, that is the envy of critics and collectors. It is set
more deeply in the wall than any window in the Tower of London, with
pointed Gothic top that sends shafts of sunlight clear across the
earthen floor.

From the baptistry I ascended to the upper towers. The stairs are old
timber set in adobe and brick, through solid walls of a thickness of
six feet. The view from the belfries above is wonderful. You see the
mountains shimmering in the haze. You see the little square adobe
matchbox houses of Papago Indians, with the red chile hanging against
the wall, and the women coming from the spring, and the men husking the
corn. You wonder if when San Xavier was besieged and besieged and
besieged yet again by Apache and Navajo and Pima, the beleaguered
priests took refuge in these towers, and came down to die, only to save
their Mission. Against Indian arms, it may be said, San Xavier would be
an impregnable fortress. Yet the priests of San Xavier were three times
utterly destroyed by Indians.

When you come to seek the history of San Xavier, you will find it as
difficult to get, as a guide out to the Mission. As a purely tourist
resort, leaving out all piety and history, it should be worth hundreds
of thousands of dollars a year to Tucson. Yet it took me the better part
of a day to find out that San Xavier is only nine miles and not eighteen
from Tucson.

And this is typical of the difficulty of getting the real history of the
place. Jesuit Relations of New France have been published in every kind
of edition, cheap and dear. Jesuit Relations of New Spain, who knows?
The Franciscans succeeded the Jesuits; and the Franciscans do not read
the history of the Jesuits. It comes as a shock to know that Spanish
_padres_ were on the Colorado and Santa Cruz at the time Jacques
Cartier was exploring the St. Lawrence. We have always believed that
Spanish _conquistadores_ slaughtered the Indians most ruthlessly. Study
the mission records and you get another impression, an impression of
penniless, friendless, unprotected friars "footing" it 600, 700, 900
miles from Old Mexico to the inmost recesses of the Desert caņons. In
late days, when a friar set out on his journey, twenty mounted men acted
as his escort; and that did not always save him from death; for there
were stretches of the journey ninety miles without water, infested every
mile of the way by Apaches; and these stretches were known as the
Journeys of Death. When you think of the ruthless slaughter of the
_conquistadores_, think also of the friars tramping the parched sand
plains for 900 miles.

While Fray Juan de la Asuncion and Pedro Nadol are the first
missionaries known in Arizona about 1538, Father Kino was the great
missionary of 1681 to 1690, officiating at the Arizona Missions of San
Xavier del Bac and Tumacacori. There are reports of the Jesuits being
among the Apaches as early as 1630--say early as the days of the Jesuits
in Canada; but who the missionaries were, I am unable to learn.
Rebellion and massacre devastated the Missions in 1680 and in 1727; but
by 1754, the missionaries were back at San Xavier and had twenty-nine
stations commanding seventy-three different pueblos. In 1767, for
political reasons, the Jesuits suffered expulsion; and the Franciscans
came in--tramping, as told before, 600 and 900 miles. It was under the
Franciscans that the present structure of San Xavier was built. Garcez
was the most famous of the Franciscans. He spent seven years among the
Pimas and Papagoes and Yumas; but one hot midsummer Sunday--July 17,
1781--during early mass, the Indians rose and slew four priests, all the
Spanish soldiers and all the Spanish servants. Garcez was among the
martyrs. San Xavier, as it at present stands, is supposed to have been
completed in 1797; but in 1827-9, came another political turnover and
all foreign missionaries were expelled. Tumacacori and San Xavier were
always the most important of the Arizona Missions. Originally quite as
magnificent a structure as San Xavier, Tumacacori has been allowed to go
to ruin. Of late, it has been made a United States monument. It is a
day's journey from Tucson.

To describe San Xavier is quite impossible, except through canvas and
photograph. There is something intangibly spiritual and unearthly in its
very architecture; and this is the spirit in which it was originally
built. At daybreak, a bell called the builders to prayers of
consecration. At nightfall, vesper bells sent the laborer home with the
blessing of the church. For the most part, the workers were Mexicans and
Indians; and as far as can be gathered from the annals, voluntary
workers. The Papagoes and Pimas at that time numbered 5,000, of whom 500
lived round the Missions, the rest spending the summers hunting in the
mountains.

[Illustration: On top of the world--a Moki city on a Mesa in the Painted
Desert. At the left are the ends of a ladder leading from an underground
council chamber]

When the American Government took over Arizona, San Xavier went under
the diocese of New Mexico. From Santa Fe, New Mexico, to Tucson was 600
miles across desert mountains and caņons, every foot of the way infested
by Apache warriors; and the heroism of that trail was marked by the same
courage and constancy as signalized the founding and maintenance of the
other early Spanish Missions.

It would be a mistake to say that San Xavier has been restored.
Restoration implies innovation; and San Xavier stands to-day as it stood
in the sixteen hundreds, when Father Kino, the famous mathematician and
Jesuit from Bavaria, came wandering up from the Missions of Lower
California, preaching to the Yumas and Pimas of the hot, smoking hot,
Gila Desert, and held mass in Casa Grande, the Great House or Garden of
Eden of the Indian's Morning Glow. A lucky thing it is that restoration
did not imply change in San Xavier; for the Mission floats in the
shimmering desert air, unearthly, eerie, unreal, a thing of beauty and
dreams rather than latter day life, white as marble, twin-towered, roof
domed and so dazzling in the sunlight to the unaccustomed eye that you
somehow know why rows of restful, drowsy palms were planted in line
along the front of the wall.

Perhaps it is that it comes on you as such a complete surprise. Perhaps
it is the desert atmosphere in this cup of the mountains; but all the
other missions of the Southwest are adobe gray, or earth color showing
through a veneer of drab whitewash.

There is the giant, century-old desert cactus twisted and gnarled with
age like the trees in Dante's Inferno, but with bird nests in the
pillared trunks, where little wrens peck through the bark for water. You
look again. A horseman has just dismounted beneath the shade of a fine
old twisted oak; but beyond the oak the vision is there, glare,
dazzling, white, twin-towered and arched, floating in mid-air, a vision
of beauty and dreams.

Life seems to sleep at San Xavier. The mountains hemming in the valley
seem to sleep. The shimmering blue valley sleeps. The sunlight sleeps
against the glare white walls. The huge old mortised door to the church
stands open, all silent and asleep. The door of the Mission parlor
stands open--sunlight asleep on a checkered floor. You enter. Your
footsteps have an echo of startling impudence--modern life jumping back
into past centuries! You ring the gong. The sound stabs the sleeping
silence, and you almost expect to see ghosts of Franciscan friar and
Jesuit priest come walking along the arcaded pavement of the inner
courtyard to ask you what all this modern noise is about; but no ghosts
come. In fact, no one comes. San Xavier is all asleep. You cross through
the parlor to the inner patio or courtyard, arched all around three
sides with the fourth side looking through a wonderfully high arched
gateway out to the far mountains. Polly turns on her perch in her cage,
and goes back to sleep. The white Persian kitten frisks his
white-plumed tail; and also turns over and goes to sleep. Two collie
dogs don't even emit a "woof." They arch their pointed noses with the
fine old aristocratic air of the unspoken question: what are you of the
Twenty Century doing wandering back into the mystery and mysticism and
quietude of the religious sixteen hundred? But if you keep on going, you
will find the gentle-voiced sisterhood teaching the little Pimas and
Papagoes in the schoolrooms.

San Xavier, architecturally, is sheer delight to the eye. The style is
almost pure Moorish. The yard walls are arched in harmony with the
arched outline of the roof; and in the inner courtyard you will notice
the Spanish lion at the intersection of all the roof arches. In front of
the Mission buildings is a walled space of some sixty by forty feet,
where the Indians used to assemble for discussion of secular matters
before worship. On the front wall in high relief are placed the arms of
St. Francis of Assisi, and in the sacristry to the right of the altar
you will find mural drawings and a painting of Saint Ignatius. Thus San
Xavier claims as her founders and patrons both Franciscan and Jesuit.
This is easily explained. The Franciscans came up overland across the
Desert from the City of Mexico. The Jesuits came up inland from their
Mission on the Gulf of California. Father Kino, the Jesuit, from a
Bavarian university, was the first missionary to hold services among the
Pimas and Papagoes, and if he did not lay the foundations of San
Xavier, then they were laid by his immediate successors. The escutcheon
of the Franciscans on the wall is a twisted cord and a cross on which
are nailed the arms of the Christ and the arm of St. Francis. The Christ
arm is bare. The Franciscan's arm is covered.

Unlike other Missions built of adobe, San Xavier is of stone and brick.
It is 100 by thirty feet. The transept on each side of the nave runs out
twenty-one feet square. The roof above the nave is supported by groined
arches from door to altar. The cupola above the altar is fifty feet to
the dome. The other vaults are only thirty feet high. The windows are
high in the clearstory and set so deeply in the casement that the light
falling on the mural paintings and fresco work is sifted and softened.
Practically all the walls, cupola, dome, transept, nave, are covered
with mural paintings. There is the coming of the Spirit to the
Disciples. There is the Last Supper. There is the Conception. There is
the Rosary. There is the Hidden Life of the Lord.

The main altar has evidently been constructed by the Jesuits; for the
statue of St. Francis Xavier stands below the Virgin between figures of
St. Peter and St. Paul and God, the Creator. On the groined arches of
the dome are figures of the Wise Men, the Flight to Egypt, the
Shepherds, the Annunciation. Gilded arabesques colored in Moorish shell
tints adorn the main altar. Statues of the saints stand in the alcoves
and niches of the pillars and vaults. Two small doors lead up to the
towers from the main door. Look well at these doors and stairways. Not a
nail has been driven. The doors are mortised of solid pieces. The first
flight of stairs leads to the choir. Around the choir are more mural
paintings. Two more twists of the winding stair; and you are in the
belfry. Twenty-two more steps bring you to the summit of the tower--a
galleried cupola, seventy-five feet above the ground, where you may look
out on the whole world.

Pause for a moment, and look out. The mountains shimmer in their pink
mists. The sunlight sleeps against the adobe walls of the scattered
Indian house. You can hear the drone of the children from the
schoolrooms behind the Mission. You can see the mortuary chapel down to
the right and the lions supporting the arches of the Mission roof.
Father Kino was a famous European scholar and gentleman. He threw aside
scholarship. He threw aside comfort. He threw aside fame; and he came to
found a Mission amid arabs of the American Desert. The hands that
wrought these paintings on the walls were not the hands of bunglers.
They were the hands of artists, who wrought in love and devotion. Three
times, San Xavier was dyed in martyr blood by Indian revolt.

Priests, whose names even have been lost in the chronicles, were
murdered on the altars here, thrown down the stairs, cut to pieces in
their own Mission yard. Before a death which they coveted as glory, what
a life they must have led. To Tucson Mission was nine miles; but to
Tumacacori was eighty; to Old Mexico, 900. Occasionally, they had escort
of twelve soldiers for these long trips; but the soldiers' vices made so
much trouble for the holy fathers that the missionaries preferred to
travel alone, or with only a lay brother. Sandaled missionaries tramped
the cactus desert in June, when the heat was at its height; and they
traversed the mountains when winter snows filled all the passes. They
have not even left annals of their hardships. You know that in such a
year, Father Kino tramped from the Gulf of California to the Gila, and
from the Gila to the Rio Grande. You know in such another year, nineteen
priests were slain in one day. On such another date, a missionary was
thrown over a precipice; or slain on the high altar of San Xavier. And
always, the priests opposed the outrages of the soldiery, the injustice
of the ruling rings. Father Kino petitions the royal house of Spain in
1686 that converts be not forcibly seized and "dragged off to slavery in
the mines, where they were buried alive and seldom survived the abuse."
He gets a respite from the King for all converts for twenty years. He
does not permit converts to be taken as slaves in the mines or slaves in
the pearl fisheries; so the ruling rings of Old Mexico obstruct his
enterprises, lie about his Missions, slander him to the patrons who
supply him with money, and often reduce his missions to desperate
straits; but wherever there is a Mission, Father Kino sees to it that
there are a few goats. The goats supply milk and meat.

The fathers weave their own clothing, grow their own food, and hold the
fort against the enemy as against the subtle designs of the Devil. These
fathers mix their own mortar, make their own bricks, cut their own
beams, lay the plaster with their own hands. Now, remember that the
priests who did all this were men who had been artists, who had been
scholars, who had been court favorites of Europe. Father Kino was,
himself, of the royal house of Bavaria. But jealousy left the Missions
unprotected by the soldiers. Soldier vices roused the Indians to fury;
and the priests were the first to fall victims. Go across the Moki
Desert. You will find peach orchards planted by the friars; but you
cannot find the graves of the dead priests. We considered the Apaches a
dangerous lot as late as 1880. In 1686, in 1687, in 1690, Father Kino
crossed Apache land alone. I cannot find any record of the Spanish
Missions at this period ever receiving more than $15,000 a year for
their support. Ordinarily, a missionary's salary was about $150 a year.
Out of that, if he employed soldiers, he must pay their wages and keep.

Well, by and by, the jealousy of the governing ring, kept from abusing
the Indians by the priests, brought about the expulsion of the Jesuits.
The Franciscans took up the work where the Jesuits left off. Came
another political upheaval. The Franciscans were driven out. San
Xavier's broken windows blew to the rains and winds of the seven
heavens. Cowboys, outlaws, sheep herders, housed beneath mural
paintings and frescoes that would have been the pride of a European
palace. Came American occupation; and San Xavier was--not restored--but
redeemed. It was completely cleaned out and taken over by the church as
a Mission for the Indians.

To-day, no one worships in San Xavier but the little Indian scholars.
Look at the drawings of Christ, of the Virgin, of the Wise Men! Look at
the dreams of faith wrought into the aged and beautiful walls!
Frankly--let us be brutally frank and truthful, was it all worth while?
Wouldn't Kino have done better to have continued to grace the courts of
Bavaria?

In the old days, Pima and Papago roped their wives as in a hunt, and if
the fancy prompted, abused them to death. On the walls of San Xavier is
the Annunciation to the Virgin, another view of birth and womanhood. In
the old days, the Indians killed a child at birth, if they didn't want
it. On the walls of San Xavier are pictured the wise men adoring a
Child. Spanish rings and trusts wanted little slaves of industry as
American rings and trusts want them to-day. Behold a Christ upon the
walls setting free the slaves! Was it all worth while? It depends on
your point of view and what you want. Though the winds of the seven
heavens blew through San Xavier for seventy years and bats habited the
frescoed arches, it stands to-day as it stood two centuries ago, a thing
unearthly, of visions and dreams; pointing the way, not to gain, but to
goodness; making for a little space of time on a little space of Desert
earth what a peaceful heaven life might be.


THE END





End of Project Gutenberg's Through Our Unknown Southwest, by Agnes C. Laut

*** END OF THIS PROJECT GUTENBERG EBOOK THROUGH OUR UNKNOWN SOUTHWEST ***

***** This file should be named 31646-8.txt or 31646-8.zip *****
This and all associated files of various formats will be found in:
        http://www.gutenberg.org/3/1/6/4/31646/

Produced by Barbara Tozier, Bill Tozier, Josephine Paolucci
and the Online Distributed Proofreading Team at
http://www.pgdp.net.


Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://gutenberg.net/license).


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.net

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.net),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at http://www.pglaf.org.


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Its 501(c)(3) letter is posted at
http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
business@pglaf.org.  Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at http://pglaf.org

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org


Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit http://pglaf.org

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations.  To donate, please visit: http://pglaf.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart is the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.


Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.


Most people start at our Web site which has the main PG search facility:

     http://www.gutenberg.net

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.