Arizona Sketches
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Joseph A. Munk >> Arizona Sketches
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These remains may be very modern, as some choose to believe, but,
in all probability, they are more ancient than modern. Mummies
encased in wood and cloth have been taken from the tombs of Egypt
in an almost perfect state of preservation which cannot be less
than two thousand years old, and are, perhaps, more than double
that age. As there is no positive knowledge as to when the cliff
dwellers flourished, one man's guess on the subject is as good as
another's.
An important discovery was recently made near Mancos, Colorado,
where a party of explorers found in some old cliff dwellings
graves beneath graves that were entirely different from anything
yet discovered. They were egg-shaped, built of stone and
plastered smoothly with clay. They contained mummies, cloth,
sandals, beads and various other trinkets. There was no pottery,
but many well-made baskets, and their owners have been called the
basket makers. There was also a difference in the skulls found.
The cliff dwellers' skull is short and flattened behind, while
the skulls that were found in these old graves were long, narrow
and round on the back.[6]
[6] An Elder Brother of the Cliff Dwellers, by T. M. Prudden,
M.D. Harper's Magazine, June, 1897.
Rev. H. M. Baum, who has traveled all over the southwest and
visited every large ruin in the country, considers that Canon de
Chelly and its branch, del Muerto, is the most interesting
prehistoric locality in the United States. The Navajos, who now
live in the canon, have a tradition that the people who occupied
the old cliff houses were all destroyed in one day by a wind of
fire.[7] The occurrence, evidently, was similar to what happened
recently on the island of Martinique, when all the inhabitants of
the village of St. Pierre perished in an hour by the eruption of
Mont Pelee.
[7] Pueblo and Cliff Dwellers of the Southwest. Records of the
Past, December, 1902.
Contemporaneous with the cliff dwellers there seems to have lived
a race of people in the adjoining valleys who built cities and
tilled the soil. Judged by their works they must have been an
industrious, intelligent and numerous people. All over the
ground are strewn broken pieces of pottery that are painted in
bright colors and artistic designs which, after ages of exposure
to the weather, look as fresh as if newly made, The relics that
have been taken from the ruins are similar to those found in the
cliff houses, and consist mostly of stone implements and pottery.
In the Gila valley, near the town of Florence, stands the now
famous Casa Grande ruin, which is the best preserved of all these
ancient cities. It was a ruin when the Spaniards first
discovered it, and is a type of the ancient communal house. Its
thick walls are composed of a concrete adobe that is as hard as
rock, and its base lines conform to the cardinal points of, the
compass. It is an interesting relic of a past age and an
extinct race and, if it cannot yield up its secrets to science,
it at least appeals to the spirit of romance and mystery.
Irrigating ditches which were fed from reservoirs supplied their
fields and houses with water. Portions of these old canals are
yet in existence and furnish proof of the diligence and skill of
their builders. The ditches were located on levels that could
not be improved upon for utilizing the land and water to the best
advantage. Modern engineers have not been able to better them
and in many places the old levels are used in new ditches at the
present time.
Whatever may have been the fate of this ancient people their
destruction must be sought in natural causes rather than by human
warfare. An adverse fate probably cut off their water supply and
laid waste their productive fields. With their crops a failure
and all supplies gone what else could the people do but either
starve or move, but as to the nature of the exodus history is
silent.
Just how ancient these works are might be difficult to prove, but
they are certainly not modern. The evidence denotes that they
have existed a long time. Where the water in a canal flowed over
solid rock the rock has been much worn. Portions of the old
ditches are filled with lava and houses lie buried in the
vitreous flood. It is certain that the country was inhabited
prior to the last lava flow whether that event occurred hundreds
or thousands of years ago.
It is claimed that the Pueblo Indians and cliff dwellers are
identical and that the latter were driven from their peaceful
valley homes by a hostile foe to find temporary shelter among the
rocks, but such a conclusion seems to be erroneous in view of
certain facts.
The cliff dwellings were not temporary camps, as such a migration
would imply, but places of permanent abode. The houses are too
numerous and well constructed to be accounted for on any other
hypothesis. A people fleeing periodically to the cliffs to
escape from an enemy could not have built such houses. Indeed,
they are simply marvelous when considered as to location and
construction. The time that must necessarily have been consumed
in doing the work and the amount of danger and labor involved--
labor in preparing and getting the material into place and danger
in scaling the dizzy heights over an almost impassible trail, it
seems the boldest assumption to assert that the work was done by
a fleeing and demoralized mob.
Again, it would be a physical impossibility for a people who were
only accustomed to agricultural pursuits to suddenly and
completely change their habits of life such as living among the
rocks would necessitate. Only by native instinct and daily
practice from childhood would it be possible for any people to
follow the narrow and difficult paths which were habitually
traveled by the cliff dwellers. It requires a clear head and
steady nerves to perform the daring feat in safety--to the truth
of which statement modern explorers can testify who have made the
attempt in recent years at the peril of life and limb while
engaged in searching for archaeological treasures.
Judged by the everyday life that is familiar to us it seems
incredible that houses should ever have been built or homes
established in such hazardous places, or that any people should
have ever lived there. But that they did is an established fact
as there stand the houses which were built and occupied by human
beings in the midst of surroundings that might appall the
stoutest heart. Children played and men and women wrought on the
brink of frightful precipices in a space so limited and dangerous
that a single misstep made it fatal.
It is almost impossible to conceive of any condition in life, or
combination of circumstances in the affairs of men, that should
drive any people to the rash act of living in the houses of the
cliff dwellers. Men will sometimes do from choice what they
cannot be made to do by compulsion. It is easier to believe that
the cliff dwellers, being free people, chose of their own accord
the site of their habitation rather than that from any cause they
were compelled to make the choice. Their preference was to live
upon the cliffs, as they were fitted by nature for such an
environment.
For no other reason, apparently, do the Moquis live upon their
rocky and barren mesas away from everything which the civilized
white man deems desirable, yet, in seeming contentment. The
Supais, likewise, choose to live alone at the bottom of Cataract
Canon where they are completely shut in by high cliffs. Their
only road out is by a narrow and dangerous trail up the side of
the canon, which is little traveled as they seldom leave home and
are rarely visited.
To affirm that the cliff dwellers were driven from their
strongholds and dispersed by force is pure fiction, nor is there
any evidence to support such a theory. That they had enemies no
one doubts, but, being in possession of an impregnable position
where one man could successfully withstand a thousand, to
surrender would have been base cowardice, and weakness was not a
characteristic of the cliff dwellers.
The question of their subsistence is likewise a puzzle. They
evidently cultivated the soil where it was practicable to do so
as fragments of farm products have been found in their dwellings,
but in the vicinity of some of the houses there is no tillable
land and the inhabitants must have depended upon other means for
support. The wild game which was, doubtless, abundant furnished
them with meat and edible seeds, fruits and roots from native
plants like the pinon pine and mesquite which together with the
saguaro and mescal, supplied them with a variety of food
sufficient for their subsistence as they do, in a measure, the
wild Indian tribes of that region at the present day.
CHAPTER XII
THE MOQUI INDIANS
The Indians of Arizona are, perhaps, the most interesting of any
of the American aborigines. They are as unique and picturesque
as is the land which they inhabit; and the dead are no less so
than the living.
The Pueblo Indians, with which the Moquis are classed, number
altogether about ten thousand and are scattered in twenty-six
villages over Arizona and New Mexico. They resemble each other
in many respects, but do not all speak the same language. They
represent several wholly disconnected stems and are classified
linguistically by Brinton as belonging to the Uto-Aztecan, Kera,
Tehua and Zuni stocks. He believes that the Pueblo civilization
is not due to any one unusually gifted lineage, but is altogether
a local product, developed in independent tribes by their
peculiar environment, which is favorable to agriculture and
sedentary pursuits.[8]
[8] The American Race, by D. G. Brinton, 1891.
The houses are constructed of stone and adobe, are several
stories high and contain many apartments. None of the existing
pueblos are as large as some that are in ruins which, judging by
the quantity of debris, must have been huge affairs. Since the
advent of the Spaniard the style of building has changed somewhat
to conform to modern ideas, so that now some families live in
separate one-story houses having doors and windows, instead, as
formerly, only in large communal houses that were built and
conducted on the communal plan.
Their manners and customs are peculiar to themselves and make an
interesting study. Their civilization is entirely original,
though modified to some extent by centuries of contact with the
whites. They understand the Spanish language, but have not
forgotten their mother tongue. They hold tenaciously to their
old customs and have not changed materially during the past four
hundred years.
During that time the Catholic missionaries endeavored to convert
them to Christianity, but with only partial success. While they
appeared to acquiesce, by giving formal obedience to the
requirements of the new religion, they yet held sacred their old
beliefs and in the privacy of the estufa practiced in secret the
rites and ceremonies of their ancient faith.
The Spaniards undertook to conquer a free and independent people
by teaching them dependence and submission, but signally failed.
After a struggle of two hundred and eighty years Spanish
civilization withdrew and left the Pueblo civilization
victorious.
Under successive Spanish, Mexican and American rule the Pueblo
has preserved itself intact which fact stamps the Pueblo people
as being eminently valiant, self-reliant and persevering. They
are peaceable, industrious and hospitable and are said to be the
best governed people in the world. As nearly as can be
ascertained they are free from every gross vice and crime and Mr.
C. F. Lummis, who knows them well, believes them to be a
crimeless people.
The Moquis of Arizona are the most primitive of the Pueblo
Indians and are worthy representatives of their race. They are
of the Aztecan branch of the Shoshonean family and probably the
lineal descendents of the cliff dwellers. Their home is on the
Painted Desert in northeastern Arizona where they have lived for
many centuries. It is a barren and desolate spot and has been
likened to Hades with its fires extinguished. Nevertheless it is
an exceedingly interesting region and furnishes many attractions.
The landscape is highly picturesque and the phantasmagoric
effects of the rarified atmosphere are bewitching.
In the early Spanish days Moqui land was designated as the
Province of Tusayan and was shrouded in mystery. The seven Moqui
towns were at one time regarded as the seven Cities of Cibola,
but later it was decided that Zuni and not Moqui was the true
Cibola.
When Coronado, at the head of his intrepid army, marched through
the land in the year 1540, he procured native guides to aid him
in exploring the country, hoping to find fabulous wealth which
failed to materialize. He heard of a race of giants whom he
wished to meet, but instead of finding them discovered a river
with banks so high that they "seemed to be raised three or four
leagues into the air." What he saw was the Colorado River with
its gigantic canon walls and wealth of architectural grandeur and
beauty. The bewildering sight naturally astonished him as it
does every beholder. Think of a fissure in the earth over a mile
deep! But the Grand Canon of Arizona is more that a simple
fissure in the earth. It is composed of many canons which form a
seemingly endless labyrinth of winding aisles and majestic
avenues--fit promenades for the Gods.
The land of the Moquinos is full of surprises and, although they
are not all as startling as the Grand Canon, they are
sufficiently striking to make Arizona a wonderland that is second
to none on the continent.
The Moquis live in seven towns or pueblos which are built upon
three rocky mesas that are many miles apart. The mesas are about
seven thousand feet above sea level and from six to eight hundred
feet higher than the surrounding plain. Upon the first or
eastern mesa are located the three towns of Te-wa, Si-chom-ovi
and Wal-pi. Tewa is the newest of the three towns and was built
by the Tehuan allies who came as refugees from the Rio Grande
after the great rebellion of 1680. They were granted permission
to build on the spot by agreeing to defend the Gap, where the
trail leaves the mesa, against all intruders.
Upon the second or middle mesa are the towns of Mi-shong-novi,
Shi-pauli-ovi and Shong-o-pavi; and on the third mesa is
O-rai-bi, which is the largest of the Moqui villages, and equal
to the other six in size and population. The entire population
of the seven Moqui towns numbers about two thousand souls.
In 1583 Espejo estimated that the Moquis numbered fifty thousand,
which, doubtless, was an over estimate, as he has been accused of
exaggeration. However, since their discovery their numbers have
greatly diminished and steadily continue to decrease, as if it
were also to be their fate to become extinct like the ancient
cliff dwellers.
The Moqui Pueblos are well protected by natural barriers upon all
sides except towards the south. Perched upon their high mesas
the people have been safe from every attack of an enemy, but
their fields and flocks in the valley below were defenseless.
The top of the several mesas can only be reached by ascending
steep and difficult trails which are hard to climb but easy to
defend. The paths on the mesas have been cut deep into the hard
rock, which were worn by the soft tread of moccasined feet during
centuries of travel, numbering, perhaps, several times the four
hundred years that are known to history.
The houses are built of stone and mortar, and rise in terraces
from one to five stories high, back from a street or court to a
sheer wall. Some of the remodeled and newly built houses have
modern doors and windows. The upper stories are reached from the
outside by ladders and stone stairways built into the walls. The
rooms are smoothly plastered and whitewashed and the houses are
kept tidy and clean, but the streets are dirty and unsanitary.
In these sky cities the Moquis live a retired life that is well
suited to their quiet dispositions, love of home life and
tireless industry. The men are kind, the women virtuous and the
children obedient. Indeed, the children are unusually well
behaved. They seldom quarrel or cry, and a spoiled child cannot
be found among them. The Moquis love peace, and never fight
among themselves. If a dispute occurs it is submitted to a peace
council of old men, whose decision is final and obeyed without a
murmur.
They are shy and suspicious of strangers, but if addressed by the
magic word lolomi, their reserve is instantly gone. It is the
open sesame to their hearts and homes, and after that the house
contains nothing too good to bestow upon the welcome guest. They
are true children of nature, and have not yet become corrupted by
the vices of white civilization. The worst thing they do is that
the men smoke tobacco.
Their industries are few, but afford sufficient income to provide
for their modest needs. They are primarily tillers of the soil,
and as agriculturists succeed under circumstances that would
wholly baffle and discourage an eastern farmer. Several years
ago a man was sent out from Washington to teach the Moquis
agriculture, but before a year had passed the teacher had to buy
corn from the Indians. They make baskets and pottery, weave
cloth and dress skins for their own use and to barter in trade
with their neighbors. They like silver and have skilled workmen
who make the white metal into beads and buttons and various
trinkets for personal adornment. They care nothing for gold, and
silver is their only money. Chalchihuitl is their favorite gem
and to own a turquoise stone is regarded as an omen of good
fortune to the happy possessor.
Just how the Spaniards got the notion that the Moquis loved gold
and possessed vast stores of that precious metal is not apparent
unless it be, as Bandelier suggests, that it originated in the
myth of the El Dorado, or Gilded Man.[9] The story started at
Lake Guatanita in Bogota, and traveled north to Quivera, but the
wealth that the Spaniards sought they never found. Their journey
led them over deserts that gave them but little food and only a
meager supply of water, and ended in disaster.
[9] The Gilded Man, by A. F. Bandelier, 1893.
The mesas are all rock and utterly barren, and their supplies are
all brought from a distance over difficult trails. The water is
carried in ollas by the women from springs at the foot of the
mesa; wood is packed on burros from distant forests; and corn,
melons and peaches are brought home by the men when they return
from their work in the fields. A less active and industrious
people, under similar circumstances, would soon starve to death,
but the Moquis are self-supporting and have never asked nor
received any help from Uncle Sam.
In the early morning the public crier proclaims in stentorian
tones from the housetop the program for the day, which sends
everyone to his daily task. They are inured to labor and do not
count work as a hardship. It is only by incessant toil that they
succeed at all in earning a living with the scanty resources at
their command, and the only surprise is that they succeed so
well. There is scarcely an hour during the day or night that men
and women are not either coming or going on some errand to
provision the home.
The men travel many miles every day going to and from their work
in the fields. If a man owns a burro he sometimes rides, but
usually prefers to walk. What the burro does not pack, the man
carries on his back. He often sings at his work, just as the
white man does in any farming community, and his song sounds
good.
The burro is the common carrier and, because of his sterling
qualities, is a prime favorite in all of the pueblos. If he has
any faults they are all condoned except one, that of theft. If
he is caught eating in a corn field he is punished as a thief by
having one of his ears cut off; and if the offense is repeated he
loses his other ear in the same manner.
The area of tillable land is limited and is found only in small
patches, which cause the farms to be widely scattered. The soil
is mostly sand which the wind drifts into dunes that sometimes
cover and destroy the growing crops. The peach trees are often
buried in sand or only their top branches remain visible. There
are no running streams of water and rains are infrequent.
Corn is the principal crop and support of the Moquis. If there
is a good crop the surplus is stored away and kept to be used in
the future should a crop fail. The corn is planted in irregular
hills and cultivated with a hoe. It is dropped into deep holes
made with a stick and covered up. There is always enough
moisture in the sand to sprout the seed which, aided by an
occasional shower, causes it to grow and mature a crop. The corn
is of a hardy, native variety that needs but little water to make
it grow. The grain is small and hard like popcorn and ripens in
several colors.
It is carried home from the field by the men, and ground into
meal by the women. The sound of the grinding is heard in the
street and is usually accompanied by a song that sounds weird but
musical. The meal is ground into different grades of fineness
and when used for bread is mixed with water to form a thin batter
which is spread by the hand upon a hot, flat stone. It is
quickly baked and makes a thin wafer that is no thicker than
paper. When done it is removed from the stone by the naked hand
and is rolled or folded into loaves which makes their prized pici
bread. It is said to be only one of fifty different methods
which the Moquis have of preparing corn for the table, or about
twice the number of styles known to any modern chef.
The Moqui woman is favored above many of her sex who live in
foreign lands. As a child she receives much attention and toys
galore, as the parents are very fond of their children and devote
much time to their amusement. They make dolls of their Katcinas
which are given to the children to play with. A Katcina is the
emblem of a deity that is represented either in the form of a
doll carved out of wood, woven into a plaque or basket, or
painted on tiles and pottery. There are between three and four
hundred Katcina dolls each one representing a different divinity.
When a doll is given to a child it is taught what it means, thus
combining instruction with amusement. The method is a perfect
system of kindergarten teaching, which the Moquis invented and
used centuries before the idea occurred to Froebel.
When the girl is ten years old her education properly begins and
she is systematically inducted into the mysteries of
housekeeping. At fifteen she has completed her curriculum and
can cook, bake, sew, dye, spin and weave and is, indeed,
graduated in all the accomplishments of the finished Moqui
maiden. She now does up her hair in two large coils or whorls,
one on each side of the head, which is meant to resemble a
full-blown squash blossom and signifies that the wearer is of
marriageable age and in the matrimonial market. It gives her a
striking yet not unbecoming appearance, and, if her style of
coiffure were adopted by modern fashion it would be something
unusually attractive. As represented by Donaldson in the
eleventh census report the handsome face of Pootitcie, a maiden
of the pueblo of Sichomovi, makes a pretty picture that even her
white sisters must admire. After marriage the hair is let down
and done up in two hard twists that fall over the shoulders.
This form represents a ripe, dried squash blossom and means
fruitfulness.
Her dress is not Spanish nor yet altogether Indian, but is
simple, comfortable and becoming, which is more than can be said
of some civilized costumes. She chooses her own husband,
inherits her mother's name and property and owns the house in
which she lives. Instead of the man owning and bossing
everything, as he so dearly loves to do in our own civilization,
the property and labor of the Moqui husband and wife are equally
divided, the former owning and tending the fields and flocks and
the latter possessing and governing the house.
The Moquis are famous for their games, dances and festivals,
which have been fully described by Dr. J. Walter Fewkes in
various reports to the Smithsonian Institution. They have many
secret orders, worship the supernatural, and believe in
witchcraft. Their great fete day is the Snake Dance, which is
held in alternate years at Walpi and Oraibi, at the former place
in the odd year and at the latter place in the even year, some
time during the month of August. It is purely a religious
ceremony, an elaborate supplication for rain, and is designed to
propitiate the water god or snake deity.
Preliminary ceremonies are conducted in the secret Kiva several
days preceding the public dance. The Kiva is an underground
chamber that is cut out of the solid rock, and is entered by a
ladder. It has but a single opening on top on a level with the
street, which serves as door, window and chimney. The room is
only used by the men, and is, in fact, a lodge room, where the
members of the several secret orders meet and engage in their
solemn ceremonials. It is a sacred place, a holy of holies,
which none but members of a lodge may enter, and is carefully
guarded.
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