Ancient Chinese account of the Grand Canyon, or course of the Colorado

CAVE DWELLINGS IN THE GRAND CANYON.

It will be noticed that the 13th term in our list is hueh, which stands for cave habitation. Are such to be seen in our Canyon?

Numerous tung (see 12th term,) in the shape of caves or holes are undoubtedly there, but in addition the old account notices hueh. Have such been found?

One explorer says: "Even more remarkable than the stupendous walls which confine the Colorado river, are the ruined cave habitations which are to be seen along the lofty and inaccessible ledges, in which a vanished race long years ago evidently sought refuge from their enemies.... They were reached by very narrow, precipitous, and devious paths, and being extremely difficult to attain by the occupants themselves, presented an impregnable front to invaders" (n. 57.)

Explorers decending into the ta-hoh come forth to-day with accounts of gardens and irrigating streams, pictured cliffs, and cave dwellings,—in complete agreement with the ancient record.

Following the term hueh we find a 14th, called han, which stands for dry, heated air; too dry; parched as by drought; crisp.

Is there han, or dry heated air down in the Canyon?

One visitor entered the Grand Canyon "in the morning while darkness yet covered the scene, but even then it was oppressively hot, and as the sun got higher I felt as though I had been thrust into a dutch oven and the mouth stopped up.... But, despite the terrible heat ... I was compelled to wonder and admire ... the gorgeous cliffs and rock walls showing all those varied colorings," etc. (n. 58).

It was the "terrible heat" which compelled the Ancients to resort to irrigation in order to raise some food for themselves and little ones. Destitute of water, the soil is scorched and barren.

It is said that "there are about 700 square miles of arable land between the mouth of the Gila and the 35th parallel of N. latitude," along the Colorado. And "in the valley" of this stream, where it is joined by the Gila, "are traces of ancient irrigating canals, which show that it has once been cultivated." And along the connected Gila are irrigating works of remarkable construction and undoubted antiquity—antedating the arrival of the Spaniards by centuries.

Where the soil is actually irrigated or cultivated the response of nature is most gratifying and encouraging. We learn with regard to the Colorado valley, that "portions are cultivated by the numerous tribes of Indians who live along its banks, affording them an abundance of wheat, maize, beans, melons, squashes," etc. (n. 59).

Such ground would be well worthy of attention; but the attitude of "the numerous tribes of Indians" along the Colorado might interfere with the plans of newcomers and even compel the latter to live in caves or on ledges easily defended. And it is certain that soil insufficiently watered presents a distressingly sterile aspect in the neighborhood of the Colorado.

One traveler, already quoted, says with regard to a wide section, that "the whole scene presented the most perfect picture of desolation I have ever beheld, as if some Sirocco had passed over the land, withering and scorching everything to crispness" (n. 60.)

Notice this word "crispness" used by our author. Turned into Chinese it becomes han (crisp)—the very term applied in the ancient record to the condition of the soil unwatered within the Canyon. It is curious how the old and new visitors agree in their descriptions of the interior of the mighty gorge, where vegetation is withered or dead.

Scorched and Crisp! say the Ancients.

Scorched and Crisp! say the Moderns.

The Canyon should be hot, and one of our own visitors says: "The sun shone directly up the Canyon, and the glare reflected from the walls made the heat intolerable (n. 61.)

The word han has, unfortunately enough, a perfect right to appear in the old record. Following it we find additional terms:

15. A compound character consisting of the signs for "Sun" (Jih) and "People" (Min.)

16. lung ("used for nagas or snake gods;" "a dragon," "imperial." "It is often used for a man.")

17. chuh ("the illumination of torches; a candle; a light; to give or shed light upon, to illumine")

The statement seems to teach that the Sun People—the men—were using torches to illumine the depth of the hot Canyon.

We have already been informed that a ju or suckling, who was yet a supreme King (like perhaps the last Chinese Emperor of the Manchu dynasty, in 1912 A. D.) and a Child of the Sun, was down in the abyss, so we are prepared to hear that his subjects—some Sun people—were down there too.

Of course, for the greater part of the twenty-four hours, the darkness, particularly in the cave dwellings should be most intense. One visitor, quoted already, tells of "darkness thicker than that of Egypt." Such gloom should be particularly and painfully felt by "Sun People," and we are not surprised to find that they made use of torches or artificial lights. Singularly enough, the chasm, as though remorsefully conscious of the blackness of its character, produces no end of dried-up vegetable stems or stalks fit to be ignited and used as firebrands. These it places convenient to your hand, as though to invite inspection.

Indians today are in the habit of using such torches. We are informed that "the custom still prevails among them of carrying a firebrand," which was noticed by Spanish explorers in the 16th Century, "and induced those discoverers to give to the river the name of Rio del Tizon" (n. 62).

It will be noticed that the ancient Chinese account connects lights, or "an illumination of Torches" (chuh), with the very stream which the Spaniards of a later age, and of their own accord christened the Rio del Tizon.

A Torch-lighted stream, say the Chinese.

A Torch-lighted stream, say the Spaniards.

The author or explorer last quoted says with reference to Indians dwelling on the banks of the Colorado, that "the custom still prevails among them of carrying a firebrand in the hand in cold weather," which was noticed by the Spaniards.

Of course the flaming brands may well be used in winter to warm those who hold them, but the Ancients who inhabited the cave or cliff houses (which they built and which are now more or less in ruin, according to exposure or original inherent strength) might have used the chuh or torches as lights. These torches are mentioned in connection with excessive heat, and it would be absurd to suppose that the Sun People of old desired a still higher temperature. But mention is made of cave dwellings, and such are actually there; and we can readily understand why the ancient dwellers in the cave houses should have frequently used the ready-to-hand torches when climbing to their dark and break-neck abodes.

Even today the chuh or torches are used as lights. The withered stalks or stems, so abundant in the Canyon, are a melancholy illustration of the scorching power of the sun within the chasm. We have not forgotten the fact that the Chinese term han is used in the ancient text and that it stands for the "crispness" of scorched or dried up plants. An actual visit to the Ta-Hoh or Great Canyon referred to, shows that it is this han—or withered, scorched and crisp—vegetation which provides no end of torches (chuh) for dwellers in the vicinity. One stumbling visitor uses the following language: "We struck for it ... through the thick night, the guide occasionally lighting a torch of grass" (n. 63). Unable to directly or steadily illumine the angles or recesses of the Canyon, the bright and clear-headed sun does the next best thing and raises a bounteous harvest of firebrands. Nature here concentrates her attention on the task of serving the necks (rather than the bellies) of her children, and presents them with a crop of seasoned and brilliant torches. Certain it is that most efficient firebrands are raised here in profusion and constitute such a unique feature of the stream that in order to distinguish it from others in the region, the Spaniards called our river the Rio del Tizon. Torches have lighted the Canyon in the past and they now throw light on the ancient record.

Mentioned in connection with withered vegetation and intense heat, the natural inference is that the torches were used to light the steps of dwellers in the Canyon. Of course they might in winter have been used, like other vegetable produce, as fuel, but the old record now before us does actually connect the chuh or torches with a high scorching temperature; and our impression or deduction is that they were used as lights amid the blackness of the chasm.

And the Torches (chuh) are used as lights still. One explorer says: "We fear that we shall have to stay here clinging to the rocks until daylight. Our little Indian gathers a few dry stems, ties them in a bundle, lights one end, and holds it up. The others do the same, and with these Torches we find a way out of trouble."

Observe that these torches (or chuh as the Chinese would call them) were not ignited to warm the explorers. They were held aloft to find or light the way among perilous cliffs. Without their aid it would have been madness for the explorers to move. Practically they were as men born blind, but the Indian guide, with knowledge derived from the depths of antiquity, obtains the necessary torches and light at his elbow. With one withered and hot stem he ties together a number, lights them and then finds the way out of trouble for both himself and his bewildered party. What have we here but a duplication of the "illumination of torches" referred to in the ancient record?

17. chuh (the illumination of torches; a candle; a torch.)

18. yuen ("to lead or take by the hand, to cling to; to pull up higher, to drag out; to put forward; to relieve, to rescue")

19. yiu (have, has; to get.)

20. Ta (Great.)

21. Hoh (Canyon.)

22. hao (a mark, classed, a signal.)

23. wei (said or declared; has; in the place of.)

24. wu (no; without; destitute of.)

25. te (bottom.)

It appears that within the bottomless Ta-hoh or Great Canyon (see words 19 to 25) there is an illumination of torches (chuh) and a pulling up higher, or a dragging about and clinging to (yuen).

Climbing is here referred to. The Sun people seem to have found locomotion difficult and hazardous within the chasm.

The modern explorer who reached the irrigated garden plots and houses of the ancient occupants, was himself compelled to resort to much climbing. In one place he says: "I find I can get up no farther, and cannot step back, for I dare not let go with my hands, and cannot reach foot-hold below without. I call to Bradley for help.... The moment is critical. Standing on my toes my muscles begin to tremble.... I hug close to the rock, let go with my hand, seize the dangling legs, and with his assistance, I am enabled to gain the top" (n. 64.)

It will be seen by the intelligent reader that the forgoing performance is covered by the term yuen (No. 18) used in the ancient record. There was a rescue by Bradley, and the desperate adventurer, a chief of the Ethnological Bureau, was "pulled up higher," even to "the top" of the cliff. All this constitutes yuen; and without intending it, our modern climber—calling to Bradley for help—is a most eloquent and lucid commentator on the ancient statement in the Chinese text.

But this climbing should be accomplished in connection with chuh (No. 17—the illumination of torches). Is it true that there is climbing by torchlight (not moonlight, gentle reader) within the chasm?

Light is thrown on the ancient text by a statement already in part quoted: "We fear that we shall have to stay here clinging to the rocks until daylight. Our little Indian gathers a few dry stems, ties them in a bundle, lights one end, and holds it up. The others do the same, and with these torches we find a way out of trouble. Helping each other, holding torches for each other, one clinging to another's hand until we get footing, then supporting the other on his shoulders, so we make our passage into the depths of the canyon. And now Captain Bishop has kindled a huge fire of driftwood, on the bank of the river. This and the fires in the gulch opposite, and our own flaming torches, light up little patches, that make more manifest the awful darkness below. Still, on we go, for an hour or two, and at last we see Captain Bishop coming up the gulch, with a huge torch-light on his shoulders. He looks like a fiend waving brands and lighting the fires of hell, and the men in the opposite gulch are imps lighting delusive fires in inaccessible crevices, over yawning chasms.... At last we meet Captain Bishop with his flaming torch" (n. 65). And so the brilliant description continues.

What is all this but the chuh yuen of the ancient record? Here surely is "an illumination of torches."

Torches and Climbing, say the Ancients.

Torches and Climbing, say the Moderns.

We can readily understand why the ancient occupants of the stone houses in the Grand Canyon, should have used the torches so liberally and conveniently supplied by nature throughout the region where their light is too often sadly or desperately needed. We have been informed by a modern visitor that ruined cave habitations are to be seen along "lofty and inaccessible ledges." And these dwellings "were reached by very narrow, precipitous, and devious paths, and being extremely difficult to attain by the occupants themselves, presented an impregnable front to invaders."

Surely here torches would often come in handy.

Dr. Fewkes believes that the ancient occupants of the cliff or cave houses chose hazardous sites in order to be out of the reach of enemies. He says:

"The pressure of outside tribes, or what may be called human environment, probably had much to do originally with the choice of caves for houses. The experienced archaeologist also draws attention to Jackson's remark that finger imprints answering to those of women, "may still be traced in the mortar" of the dwellings (n. 66). Many interiors indeed are covered with smooth plaster in which the impressions of small and delicate fingers appear.

Of course, women and children formerly lived on the "inaccessible ledges"; and sons, fathers, husbands, or brothers, away perhaps hunting in distant glens or forests, were comparatively free from anxiety concerning the condition of loved ones at home. And if savages with tomahawks and scalping knives came stealing through ravines to the foot of impregnable stairways, the mothers aloft, pressing children to their breasts and looking down on baffled foes, must have felt something of the emotion which throbs through the well-known lines, written indeed by a woman,—

And if in the darkness of night, the awaited signal or cry were heard arising from the heart of the abyss, how quickly the doors would be opened and ropes lowered and torches lighted to help the hunters to their homes on high! Torches flaming and eyes gleaming. Lights flashing in all directions. An illumination of torches. No wonder the Canyon was noted for its chuh yuen and cave dwellings.

Lights, Climbing, and Caves, say the Ancients.

Lights, Climbing, and Caves, say the Moderns.

The account continues thus:

26. Leang (the principal, the chief; a bridge, a beam.)

27. kien (official writing; to mark; a slip of bamboo for making notes on; a classifier of folios or sheets.)

28. wan (strokes, lines, literature, literary; a despatch.)

29. Ta (Great.)

30. Hoh (Canyon.)

31. fu (to spread abroad as decrees; to exact; to demand.)

A leang or chief is here referred to in connection with the Great Canyon. The ruler is not exactly called the King or supreme head (chwen suh). Indeed, we have been already informed that the head ruler was a mere nurseling (at the time when he abandoned his Lute in the Canyon) and such an infant carried about by the mother who had just brought him into the world, among the cliffs and canyons, would evidently have been unable to either write or issue decrees. Of course, however, a nominally subordinate chief (or leang) might have attended to the details of government and ruled or directed the movements of the Sun people in the name of the infant King. Such a minister might have spread abroad decrees or commands within the Canyon.

Are any writings to be seen on its walls?

An explorer already in part quoted, says: "At last we meet Captain Bishop with his flaming torch.... On a broad shelf we find the ruins of an old stone house, the walls of which are broken down, and we can see where the ancient people who lived here—a race more highly civilized than the present—had made a garden, and used a great spring, that comes out of the rocks, for irrigation. On some rocks near by we discover some curious etchings" (n. 67).

Here are cliff writings.

Again, on the brink of a rock 200 feet high stands an old house. Its walls are of stone, laid in mortar, with much regularity.... On the face of the cliff, under the building and along down the river for 200 or 300 yards, there are many etchings."

Here are writings "spread abroad" within the Ta-hoh or Great Canyon. Not painted on the cliffs, but cut into the stone! Beyond the reach or malice of savage tribes, they doubtless furnished directions to friendly clans, telling where certain companies had moved, and so forth.

"On many of the tributaries of the Colorado I have heretofore examined their deserted dwellings.... Sometimes the mouths of caves have been walled across and there are many other evidences to show their anxiety to secure defensible positions. Probably the nomadic tribes were sweeping down upon them, and they resorted to these cliffs and canyons for safety.... Here I stand where these now lost people stood centuries ago, and look over this strange country."

The former chief of the Ethnological Bureau also says that at the mouth of the Colorado Chiquito he discovered some curious remains, such as ruins and pottery, also "etchings and hieroglyphics on the rocks."

Some of the cliff or cave dwellings are singularly impressive. Baron Nordenskiold, says of one, called the "Cliff Palace," that it well deserves its proud name, "for with its round towers and high walls ... deep in the mysterious twilight of the cavern, and defying in their sheltered site the ravages of time, it resembled at a distance an enchanted castle."

And Chapin exclaims: "Surely its discoverer had not overstated the beauty and magnitude of this strange ruin. There it was, occupying a great oval space under a grand cliff wonderful to behold, appearing like an immense ruined castle with dismantled towers" (n. 68).

And yet Dr. Fewkes very rationally refuses to regard it as a "palace"—occupied merely by a king and servants or else officers of state managing an empire. Of course some nook within sheltered its ruler. But it is merely a pueblo—set within a cave. One French visitor says: "Il est probable que Cliff-Palace n'abritait pas moins de 500 personnes" (n. 69).

At this rate it would have required forty such structures (or equivalent clusters of apartments) to shelter, say, 20,000 individuals.

There is mention of cave dwellings in connection with the Great Canyon; and as Sun people with a supreme ruler (although but a suckling) are represented as climbing within the chasm, with the aid of torches, we expect to find curious remains in connection with the caverns. Nor are we disappointed. Here are mouths of caves walled up for defensive purposes. Here are ramparts, towers, and fortified structures classed with castles.

We are informed that decrees were spread abroad in the Canyon; and searching for the ancient inscriptions, we find that they are cut into the cliffs. This shows that the former dwellers were able to cut and work stone; and abundant remains of masonry are at hand to sustain this deduction.

The personality of the ju, or suckling ruler, remains to be investigated, and should yield curious—most surprising—results; but, of course, reasonable, logical critics will not for an instant confound such an inquiry with that just finished. Even absolute failure to unearth the facts with regard to the Prince and his royal mother, can not shake the plain fact that we have actually found an account of the Grand Canyon, the Colorado River, and the Gulf of California, in an ancient Chinese book.

PIMO AND THE CASAS GRANDES

It may further be remarked that the Chinese paragraph which immediately follows the account of our Canyon, mentions a place called "Pi-mo."

This is its pronunciation in Canton, but in Shanghai, where mo is accorded the sound of mu (see Williams' dict. p. 1154 and p. 1186, column 6) Pi-mo would be called Pi-mu. Now, this Pi-mo or Pi-mu is said (see existing translation) to be situated in the "south-east corner of the desert beyond the eastern sea.

Proceeding eastward until the "Eastern Sea," which washes the coast of China, is crossed, the modern investigator reaches California and Arizona. And here, in the region or basin of the Colorado, he finds a place still called "Pi-mo." It is in Arizona, with a "desert" of sand—the desert of California and Sonora—to its west and south, and a region of running streams, grass, and forests to its east. Pimo is itself in the "desert"—in a "south-east corner of the desert beyond the Eastern Sea." It is entirely dependent on artificial irrigation for its limited power to support human beings.

Here are ruined buildings whose origin is shrouded in mystery and around or about which controversies have raged for centuries.

One visitor, an American officer, states that his General "asked a Pimo, who made the house I had seen?" The house was one of the Casas Grandes in the neighborhood of Pimo. Who had made it? was now the question. The reply was: "It was built by the son of the most beautiful woman who once dwelt in yon mountain; she was fair and all the handsome men came to court her, but in vain; when they came, they paid tribute, and out of this small store she fed all people in times of famine and it did not diminish."

Moreover, "at last she brought forth a boy, who was the builder of all these houses."

The Pimo Indian "seemed unwilling to talk about them, but said there were plenty more of them to the north, south, west, etc." (note 70.)

[Was the royal suckling or Prince ever carried down into the neighboring Grand Canyon by the beneficient being, his mother? Was he a shao hao (as the Chinese might say) or little Child of the Sun? Did he ever see the Cliff Palace? Were he and his people connected with the cave and cliff-dwellings? And when he retired from the Canyon did he fail to take with him a Lute?]

If the royal suckling (or ju) of the Chinese account ever actually lived in the neighborhood of the Grand Canyon, or in the vicinity of Pimo, and was connected with a restless or troubled nation of Cliff Dwellers or stone-house builders, why should not the Indians have some traditional, even if but hazy recollection of both the suckling and his imperial mother? The forefathers of the Pimos must have beheld them, and it is difficult to suppose that the ancient legendary knowledge has completely evaporated from the aboriginal memory. As we have learned the construction of the Casas Grandes at Pimo is connected with the advent or movements of an intelligent, even if harassed race of Builders who owed allegiance to a Princess or her child. And if it is a fact that in a time of famine the royal lady fed the ancestors of the Pimos, we wonder not that the nation has enshrined her image within its ceaseless, throbbing heart. The hill-top on which she gave birth to her suckling is remembered to the present hour and was pointed to by the Pimo interpreter when telling the American General about the merciful being who fed the hungry in a time of famine (and perhaps had relieved or cheered his own ancestor.)

Let us not overlook or snub the fact that Pimo—the Pimo of "the region beyond the Eastern Sea" is actually mentioned in the same breath with the Grand Canyon and the Gulf. It is represented by characters numbered 9 and 10 in the extract from the ancient Chinese volume, now set before the patient and intelligent reader who appreciates or perceives the difficulties connected with the present investigation.

The last column (reading from right to left) consists of 12 characters, which express the following sense: Ta—Hg—east—south—corner—has—shan (mountain or height)—called—Pi mo—ti—kiu.

The 11th term, ti, stands for "place;" and a kiu is a level-topped hill. As it is also called a shan (see No. 7), the kiu should be a prominent eminence having a level space on top.

The name Pi-mo is expressed by putting Pi, which signifies "skin" or "case," along with mo, which simply stands for "mother."

A mother, or a maternal case is connected with the Pi-mo kiu or level-topped hill. Is such an eminence to be seen in the vicinity of Pi-mo? Has it a flat summit? Are there any signs that it was inhabited by the queen of the Builders? The Pimo Indian told the general that on the hill-top in the vicinity—in the Lower Gila Valley—a female ruler gave birth to a child. Is there any foundation for the legend? Where is her house?

Referring to the structures in Arizona, an observer draws particular attention to one "comparatively intact in the lower Gila valley." He says: "The hill on which it is built rises abruptly from the surrounding lowlands to the height of a full thousand feet. Near the northwest corner the ancient strategists began at a height of thirty feet, carving a narrow pathway to the summit. Here an irregular stone staircase has been made, passable by one person at a time. At intervals watchtowers were constructed, from which huge boulders could be hurled down upon the advancing foe.

"The road makes three complete circles above the hill before reaching the upper level." [Here is a level-topped hill or kiu.] "Here another monument of early fortitude inspired by the love of life presents itself. There is, perhaps, three acres of level rock on the summit. For a depth of nearly two feet the entire plateau is covered with rich soil 'packed up' from below. When one pauses to think of the immense labor involved in carrying this mass of earth up the irregular winding stone staircase, a feeling of admiration springs up for these simple patient people."

It is plain that there is a level-topped hill (or kiu) in the vicinity of Pimo. And it is directly connected in Indian tradition with the movements of a race of builders who reared "all these houses," and were directed or governed by a beneficient being who here gave birth to a remarkable prince. But it is enough at present to observe that the Chinese symbols connect Pimo—the Pimo of the "region beyond the Eastern Sea"—with a Mother, or notable Birth. And when the American General—in our region beyond the Eastern Sea—inquires at Pimo for information, concerning its now silent and forsaken ruins, the Pimo interpreter instantly responds by raising his arm and pointing to the hill of the royal birth.

The Hill of the Maternal Case is there, say the Chinese.

The Hill of the Maternal Case is Here, say the Pimos.

The hill is prominent or lofty and quite level on top. It is in truth a kiu (pronounced like our own word cue) and holds aloft some impregnable dwellings and also a green spot or abandoned garden—clay having been carried aloft a thousand feet by devoted Builders in part to raise flowers for the young mother. But, of course, her own bud was the brightest of all. And every one told her so. And what a wide view from the summit! And how cool the air up there! How different from the blazing Canyon (with its hidden or abandoned Lute.)

"The General asked a Pimo, who made the house I had seen? 'It is the Casa de Montezuma', said he; it was built by the son of the most beautiful woman who once dwelt in yon mountain; she was fair—"

Notice here the name "Montezuma."

The Casas Grandes at Pimo were fortunately seen by Spanish explorers in the 16th century, and "the Indians then assigned them an age of no less than 500 years." (note 71.)

Of course the Casa Grande Montezuma (or Builder Prince of the 11th century) could not have been the Montezuma who was overthrown by Cortez in the 16th century. As well confound William of Normandy with William of Holland, because each was a William! Let fools do that!

One writer says with regard to the legends of the sedentary Indians, that "the name of Montezuma runs through all of these—not generally referring to the king whom we are accustomed to identify with that name, but to the great chief of the golden or heroic age." (n. 72)

There are noticeable variations in the name or title of the ancient king. Thus one Spanish explorer speaks of "the Casa Grande, or palace of Moc-te-zuma" (n. 73.)

Here we have Moc (or Mok, as it is by others spelled) instead of Mon (ti-zuma.)

Another authority furnishes the spelling Mo-te-cuh-zoma, and adds, that it is "found written also Moc-te-zuma, Mu-teczuma, Mo-texuma" (n. 74.)

Notice the three different spellings or sounds—Mo, Mu, and Mok, prefixed to "te-zuma...."

The title te or ti (or te-cuh) signifies warrior or lordly ruler (n. 75.) As for suma it is said to mean "sad, angry, or severe." [But soma may include an allusion to the water of immortality and embrace the notion of divine descent.]

Mok (the te-zuma) Mo or Mu were names or titles bestowed on the 11th century Builder Prince who was connected with the construction of the Casas Grandes in the Pimo section, and was born on a prominent hill-top there. He was Mok, Mo or Mu.

Turning to the Chinese account we find that the royal ju or suckling connected with the region of the Grand Canyon and Pimo, was likewise known as Mu. (note 76.)

In addition, the suckling is repeatedly called a ti (or te as it is just as often spelled.) And this, so far, agrees with the title of the Pimo infant, whose name is frequently said to be Mu-ti (zuma.)

A Mu-ti, say the Chinese.

A Mu-ti, say the Pimos.

According to the Chinese record, the imperial (ti or te) heir apparent (or yuen-tsz) suckling or baby (ju) whose estate or patrimony (chan) was Loh-ming (name of a region) lived or resided (ku) as the tender, delicate youth (yao) Mu.

Here we see that the heir apparent the ju or baby was both Mu and a ti. The old account connects the infantile ruler with a region called Loh-ming. We need not delay to ascertain the position of this province or land; enough now to observe that wherever it was, the ju and ti lived there (or lived some where) as the pleasing and tender Mu.

The baby was Mu.

This name, like some of our own names, such as Grace, Patience, Clement, is frequently used as an adjective. It may stand for either "beauty" or "majesty," but it is also, at times, a surname. (note 77.)

As already seen, the Great Canyon with the connected bottomless abyss, in the region beyond the Eastern Sea, is connected with the Sun and Moon Shan. And on this Shan is "the Great Men's Country" (see existing translation.) Now a Chinese comment (note 78) informs us that the forts of the entirely great Mu formerly held or possessed this Great Men's Country (which is on the Sun and Moon Shan.)

Information is next furnished concerning the largest Walrusses, and it is plain that the polar region is referred to. The account is quite clear, as any Chinese scholar can see, now that we have pointed out the position of the passage.

It might seem advisable to prove that the haunt of the Walrus was known to the ancient Chinese writers who have furnished accounts of America, but it is unnecessary to do this, seeing that the phenomenon of Ten Suns, which is only visible at the Arctic Circle, is referred to in the ancient books. Moreover, as we have learned, appearances of five or seven suns (or moons) shining simultaneously in the sky, are distinctly connected with the Sun and Moon Shan. It was therefore known that the mountain system of North America, stretches upward—like the Branches of a Tree—from the vicinity of the Grand Canyon to the Polar region, or place of the Ten Suns. And from a point here, the shores of North-eastern Tartary or Asia can be seen without even the aid of an opera-glass.

It now appears that in the remote past there was a ruler named Mu dwelling in the mountainous land which stretches from the Grand Canyon to the Arctic Ocean. His domain was on the Sun and Moon Shan.

And he had fortified dwellings or forts.

Where, today, are the remains of the ancient strongholds?

One observer says with reference to the cliff-dwellings, that they "have the appearance of fortified retreats. The occupants, on account of "decending hordes devised these unassailable retreats.... The builders hold no smallest niche in recorded history. Their aspirations, their struggles and their fate are all unwritten, save in these crumbling stones, which are their sole monuments and meagre epitaph. Here once they dwelt. They left no other print on time." (note 79.)

The "unassailable retreats" noticed by this melancholy writer may well be some of the strongholds of Mu and his followers or warriors. The ancient pueblos (or Casas Grandes) are of great strength. When the "ladders are drawn in, the various sides present a perpendicular front to an enemy, and the building itself becomes a fortress." Further, "The strength of the walls of these structures was proved during the Mexican war, when it was found that they were impregnable to field-artillery." (note 80.)

The Spanish soldier, Castenada, in the 16th century said with regard to the Pimo Casa Grande, that "it seemed to have served as a fortress." (note 81.)

Now, Pimo—represented by the symbols for a maternal case and hill—is mentioned on the very page of the Chinese book which notices our Grand Canyon. Then, we are told that cliff-dwellings were here and a Sun Prince (at first a mere ju or infant) called Mu, and that he or his followers erected forts or fortresses.

And here we find no scarcity of ancient strongholds.

And when we ask the Indians for the name of the ruler who governed the now decaying strongholds, their answer is—Mu.

The very title in the Chinese book.

Mu, say the Ancients.

Mu, say our Indians.

It may be said that some of the latter pronounce the title Mo. One of our philologists speaks of "Montezuma, or more correctly, Motecuhzoma." (note 82.)

Another authority says: "Montezuma, or more correctly, Moctezuma." (note 83.)

In his account of the Casa Grande, the old time Spanish traveler, Padre Garces, says: On this river is situated the house which they call Moctezuma's. (note 84.)

It is evident that the two pronunciations Mo and Mok are preferred to Mon (tezuma) and that Mu has also its advocates.

Curiously enough, these three sounds Mu, Mo, and Mok, are likewise applied to the one character by the Chinese literati.

The identical symbol which Williams calls Mu is in another dictionary (see Bailley's, iii, p. 246) termed Mo.

Morrison (vol. IV, p. 600-1) says that the two sounds Mu and Mo are both applied, and that in Canton this selfsame character is called Mok.

It thus appears that the builder or ruler of the fortresses in the region beyond the Eastern Sea, might be called Mu, Mo, or Mok.

And in the region referred to—"the region beyond the Eastern Sea"—we find many strongholds or forts (as well as cave-dwellings;) and when antiquarians inquire of the Indians for the name of the ancient Builder Prince, they are variously informed that he was the glorious Mu, Mo, or Mok.

If the royal infant (or ju) became in process of time a ruler of fortresses (tai) which "formerly held the Great Men's Country" (on the Sun and Moon Shan) would be surprising to find that he himself had been born within the shelter of a tai or fortress? And what is the fortified hill at Pimo but a fortress? He counts it as the first of the forts of Mu or Mo-ti in "the region beyond the Eastern Sea."

Remember that our own government has erected numbers of forts on hilltops throughout the South-west expressly for the purpose of holding such tribes as the Navajoes and Apaches in check. (And in addition we are furnishing the red men with supplies.) But in the 11th century there were no Congressional appropriations, no detachments of troops hurrying down from Washington to preserve order. Yet the ancestors of our savage tribes were certainly there. And although the warrior chieftans immediately around the young queen appear to have been filled with jealousy of each other, it is certain that they were united as one in devising for the princess a calm or sure retreat which no barbaric host could take by assault. From its base the savage ranks would reel, or break into foam like waves of the sea.

Aloft in this secure retreat she gave birth to Mo.

Who was his father?

The American General already referred to, supplies his own report of the Pimo interpreter's words:

"All he knew was a tradition amongst them, 'that in bygone days, a woman of surpassing beauty resided in a green spot in the mountains near the place where we were encamped. All the men admired and paid court to her. She received the tributes of their devotion, grain, skins, etc., but gave no love or other favor in return. Her virtue and her determination to remain unmarried were equally firm. There came a drought which threatened the world with famine. In their distress, people applied to her, and she gave corn from her stock, and the supply seemed to be endless. Her goodness was unbounded. One day, as she was lying asleep with her body exposed, a drop of rain fell on her stomach, which produced conception. A son was the issue, the founder of a new race which built all these houses'.... The houses of the people (the agricultural or sedentary Pimos) are mere sheds, thatched with willow and corn stalks" (n. 85.)

This report is more rational than the other in so far as it represents the multitudinous houses of stone or adobe as being reared by a "race" rather than by a "boy"! But, of course, the "son" could not have been the "founder" of his mother or of her ancestors. It is further apparent that the infant could not have been either the builder or inventor of the house or stronghold in which he was born.

Of course it is an impossibility to get at the exact truth in relation to the mysterious birth. The unwedded lady's own account ought to constitute a sufficient explanation, and would—but for the unfortunate historic fact that no mother has ever been known to tell her children the truth about their production. Even Christian mothers lie precisely like Pagans in this respect, and are just as thorough-going humbugs as Hannah in the temple, when questioned for details. They will tell a poor helpless, green, inquiring child, for instance, that they found him in a cabbage, when the actual truth is that they got him from a stork. We therefore unanimously dismiss their worse than useless testimony as that of a shameless pack of preposterous deluderers.

It is probable that the Pimo princess may have been secretly wedded or united to some man whom she really loved and preferred to all others. Yet an open avowal of such preference might have caused his death or might have turned the love of rival suitors into hate and brought about the ruin of the already sufficiently perplexed and troubled nation.

But would not the birth of the infant have revealed all?

Certainly, but in the present instance the Queen seems to have contented herself with the announcement that she had got her child from Heaven. Her friends, including doubtless the priests, at once spread abroad the story that the infant—the Child of the Sun—was of celestial origin. This tale may not have completely satisfied the numerous rival claimants for the lady's hand. But how disprove it? And why assail or shake the authority of the beautiful young queen? Why not draw closer together, bury their mutual animosities or rivalries and face the murderous hordes thronging the passes of the Rocky Mountains and slopes of the Mississippi Valley? Why not grasp at the hope—embodied in the suckling born on the hilltop—that Heaven had furnished a leader, a reincarnated divinity of the wandering nation, who would guide the despairing people onward to new fields of national glory and prosperity.

It may of course be said that such predictions were never realized, but it is certain that they were cherished. Even the Mokis, Tunis and Pimos still regard Mo-ti as immortal and await his return. He is "the demigod of their earliest traditions, watching over them from Heaven and waiting to come again to bring to them victory and a period of millenial glory and happiness" (n. 86.) And, of course, those who actually followed the leader Mu must have felt strongly the ties of affection and veneration. And who were the people who got across to Mongolia with accounts of our Grand Canyon, Gulf and Continental Tree—crowned with its wreath of multiplied suns?

[Doubtless the notion that our Mu-te (or Te-Mu) was of divine origin, had a surprising, stimulating effect. Curiously enough, Asiatic writers notice a Te-mu (Te-mu-dzin or Temugin) who arose in Tartary in the early part of the 12th century, and therefore might be regarded as the contemporary of our Mu born at Pimo about the year 1100. Some say this Tartarean conqueror was called Timour or Temur-chi, and his origin is wrapt in mystery. One account treats him as a demigod, but other statements assume that a divinity was his remote ancestor. He is said to belong to the race that broke out of Irkena Kon (or the mountain valley), situated in some out of the way and dangerous region. Personally this Mu came from a distant land. Some historians whose time is valuable readily find Irkena Kon in the vicinity of the Caspian Sea, but others declare that it must be situated in the direction of the Arctic Ocean!

[In his old age, in or about the year 1153, this supposed demigod had a child born to him. The name of Temudzin or Temugin was bestowed upon the infant. When thirteen years old his father—the demigod—died, and the extensive empire which the parent had established fell into political pieces. Gibbon, in his "Decline and Fall of the Roman Empire," chap. LXIV, says that the young prince Temugin could only claim authority over about 12,000 families. We should never overlook this fact when contemplating his career. Every incident in his history is known. His name has resounded through the world. He rose to be a mighty conqueror. He became Jenghiz Khan—King of Kings—grandsire of Kublai Khan, ancestor of Tamerlane and the Great Moguls, and of no end of Persian or Moslem Sultans or Kings.

[The immediate followers of Jenghiz Khan always declared that success awaited him because he was the son of a God. Petis de la Croix denounces such a claim as a piece of "insolence," yet it might better be regarded as a form of delusion. But notice the victorious lengths to which this delusion carried believers. And the notion promulgated at Pimo, in the midst of crowding calamities,—that the royal infant was a Son of Heaven,—might have been intended to console and stimulate a despairing nation. And the spiritual stimulus appears to have transported its believers to such lengths that aboriginal Americans seem to have lost track of the demigod, and know not from what point he may return.

[The father of Temugin was the founder of the Yuen dynasty, or at all events an ancestral king. He is generally called Yisukai or Pysukai Behadur, but such is a mere title, signifying "9th hero," and not a proper name at all. Some lucid commentators will positively tell us that it was not the father of Jenghiz Khan, but his 9th father or ancestor, who was the God. But with such hair-splitting we need not concern ourselves. Enough to note the uplifting, psychological effect or result of faith or belief in divine aid or protection. No wonder David exclaims: "Thy rod and Thy staff, they comfort me."

[In the case of the Tartars, the results of their exalted faith were indeed surprising. The Crusades of the Christians had proved a failure. Jerusalem had passed from their hands. Richard, King of England, had been taken prisoner. The Moslems, according to Gibbon, were preparing for the invasion of Europe. Their brethren were actually intrenched in the heart of Spain. Enraged against western nations for the long war waged against their power, armies were gathering for the conquest and plunder of Christendom. The crescent instead of the cross, says Gibbon, was to glitter on the spire of St. Paul's.

[But at this very juncture, Jenghiz Khan and his followers came pouring forth from the wilds of Tartary. The Sultan felt secure within his line of fortified cities which hitherto had repelled every assault. But the Tartarean host—led by warriors of the race from Irkena Kon—overthrew the Moslems in every encounter. They ransacked the provinces and gave the cities to the flames. And the children or successors of the conqueror completed the work which he had begun. Bagdad which for ages had successfully defied the invading, crusading armies of Europe, was destroyed, and an end put to the Caliphate so long enthroned within its historic walls. The conquest of China was completed by Kublai Khan, and an empire formed which stretched from the Indian Ocean to the Arctic, and from the Pacific to the Mediterranean Sea.]

Even traditions of tribes that most certainly remained behind in Arizona and consequently did not disappear in company with the mysterious Mu or Mo-te, declare that he was an agent of Providence. He was the "equal" of the "Great Spirit" and "was often considered identical with the Sun" (n. 87.) Had he remained in Arizona, his son in due time might have claimed divine descent through his father the demigod.

CHINESE KNOWLEDGE OF THE PIMO DEMIGOD.

But if the Mu-te (or Te-Mu,) builder or ruler of fortresses in the region of Pimo and the Grand Canyon, was identical with our Pimo Mu-te, he should be referred to as semi-divine, in the Chinese record.

And so he actually is. Even here the evidence does not fail. But conception of the little sun-child did not occur on the well watched or guarded hilltop at Pimo. It was in a green wilderness noted for its hay or grass and butchering of beasts, that a phantasm approached the female—and so on.

Fortunately we can turn away from this particular account of the visit of incubus, seeing that the necessary information is more conveniently furnished elsewhere (n. 88.) The name of a mountain, which may or may not have been far indeed from the Grand Canyon, is furnished, and we are informed that Shao Hao dwelt (ku) there (chi.) In addition he is called a sovereign (ti or te) and a shan.

Now this term, shan, according to Williams (p. 737,) stands for "the gods, the divinities, a god, a supernatural good being; divine; spiritual, as being higher than man; godlike, wonderful, superhuman; to deify.

The Shao Hao (or Mu-ti) is a shan or god.

A god! say the Chinese.

A god! say the Indians.

Taking the account as it stands, it appears that an incarnated god (in the shape of the Shao Hao Mu) was at one time within the Grand Canyon (which still retains his "lute.")

Notice that the "country contiguous to the mighty chasm is called the "Shao Hao's country."

Next observe that the vast chasm (or ta-hoh) is itself called the Great Canyon of the Incarnated God (or Keang Shang.) Shang stands for "Heaven" or supreme;" and Keang signifies "to descend from a higher level, to come from the sky, to fall as rain, to come into the world as Christ did" (Williams.) The contiguous country is named in honor of the Shao Hao, or sun-child, who is called a shan or god. And "Keang Shang's ta-hoh" or great Canyon is also named in honor of this shan or god—this incarnated god.

And here, "in the region beyond the Eastern Sea," the land is ringing with his name. He was Mu or Mo-te and a builder of forts, and above and beyond all this he was an incarnation of the Great Spirit!

"The name, at this moment, is as familiar to every Indian, Apache and Navajoe as that of our Savior or Washington is to us" (n. 89.)

Bancroft says: "Under restrictions, we may fairly regard him as the Melchizedek, the Moses, and the Messiah of the Pueblo desert-wanderers from an Egypt that history is ignorant of, and whose name even tradition whispers not."

A Messiah and Demigod! say the Chinese.

A Messiah and Demigod! say Americans.

Bancroft, says, that according to Indian paintings or traditions, the Messiah or Demigod of Pueblo tradition had red or yellow hair.

Then Mo was a white man and his mother a white woman.

Such a conclusion agrees completely with the teaching of the ancient Chinese book just quoted. We are informed with reference to a certain mountain, that: Ki (the) shan (god or spirit) poh (white) ti (sovereign) Shao hao (little sun-child) ku (dwelt) chi (there).

Next appears a comment stating in the plainest possible terms that Shao Hao of the Kin Tien dynasty was a virtuous or excellent ruler.

The Shao Hao who was at the Ta-hoh or Great Canyon is here called a White King.

Mons. Rosny, in his French translation, declares that the divine or superhuman Shao Hao was "l'empereur Blanc." (note 90.)

One well known writer and archaeologist says with reference to the builders of some structures in the Pimo region, that there is "reason to suppose that they were a light-skinned people. At least one red-haired skull and one with still lighter hair were found. Hair has been but rarely found not over a half dozen times in all. In three cases it was black." (note 91.)

According to aboriginal testimony, 800 years have rolled by since the time of burial, and hair has lingered on but few of the heads it once adorned. But when discovered it is seen to be quite different from the hair of the Indians.

Those interested in the subject of the Cliff-dwellers should study the accurate reports of the Ethnological Bureau and also the writings of Editor Peet the well known "American Antiquarian." These works should be in the libraries of all Americanists.

According to the American Antiquarian, Doctor Birdsall reports that dried bodies have been found in tombs on the Mesa Verde in Arizona and the "hair of the head has been found partly preserved on some mummies. It is said to be of fine texture, not coarse like Indian hair and varying in color from shades of yellowish brown to reddish brown and black" ... The Wetherills exhumed one mummy having a short brownish beard." (note 92.)

We are further informed that mummies have been taken from "a hermetically sealed cave in the Canyon of the Gila River," and two of the bodies were those of women. The females "retain their long, flowing silken hair." The "bodies were covered with highly colored clothes, which crumbled on exposure. Three kinds were saved, and one a deep blue woven in diamond shapes. No implements or utensils were found.... All the consuls and many scientific men inspected the mummies yesterday. Among those present were Henry A. Ward, of Rochester, N. Y., Kate Field, Dr. Harkness, Academy of Sciences." Other Doctors and Professors were present and also "Historian Bancroft." (n. 93.)

In addition to all this, Professor C. L. Webster, the accomplished, painstaking, and trusted scientist of Charles City, Iowa, has unearthed a body whose silent testimony is truly inestimable. In the "Archaeological Bulletin," issued by the International Society of Archaeologists (Madison, Indiana,) for July and September, 1912, we find a photograph of a mummy brought to light by the Professor in a cliff-house on a head stream of the Gila.

The body is that of a child, and its preservation is due to "the chemical elements of the soil," etc.

"The hair on the head of the mummy was of a beautiful dark brown color, and of a soft and silky texture," and "the hair on the head of this mummified child is of the same color and texture (only finer) as that of adults found braided in long plaits in an adjoining room"—Page 78.

The Professor believes that "different races" were here contending for the mastery of the region, and that "one or more of them were driven out (perhaps destroyed) suddenly" (see article 1.)

Another archaeologist says, that "quite recently hieroglyphics were discovered in the Tonto Basin country, depicting the driving out of white people by red men, and local archaeologists have set up a theory that the people who once cultivated these valleys were white. The present Indians have many legends of white men being in their country before the advent of the Spanish conquistodores. Father Marcas Niza, a pious Jesuit, who accompanied Coronado on his march through this section in search of the seven lost cities of Cibola, speaks frequently of allusions made by Indians to white bearded men who were here before" (n. 94.)

[In tracking the missing white race, remember that some of the Toltecs, like the Mayas of Yucatan, compressed the skull in childhood, that they had among them a sprinkling of very large men (quinames,) and that in the wilderness their mode of living would be more like that of Indians than of cultured, civilized people.]

Mons. Charney has argued that the Mexican Toltecs were of a white race, but very foolishly argues (like Baron Humboldt) that the Toltecs marched from Mongolia to Mexico in the 6th century. The illustrious Humboldt has served Archaeology enormously by drawing attention to the absolute and startling identity of the Zodiacal signs of the Manchu Tartars with those of Central America (see Mr. Vining's exceedingly comprehensive and valuable work entitled "An Inglorious Columbus.")

Skilled, scientific archaeologists connected with the Washington Bureau have all along been contending that the cliff or cave dwellings, forts, pueblos, and mounds of North America were constructed by native-born Americans, rather than by Toltecs moving in, say, the 6th century from Tartary to Arizona or Mexico.

Therefore, as the Toltecs (sun-people and architects or builders) were certainly settled in Mexico for some centuries prior to the 11th (when the remnant disappeared,) the ancestors of the pale-faced and cultured people (see Vining's chapter on the "Toltecs") may like ourselves have reached America by crossing the Atlantic. The Greek face, the Celtic face, the Saxon face, and the Jewish or Semitic face are all seen carved on the tottering walls of temples and palaces in Yucatan (see Charney's essays.)

Moving to the Vale of Mexico, the Toltecs tried with more or less success to keep on neighborly terms with the red skinned people. But thoughtless propagation produced more mouths than could be filled—except with human flesh. Open war broke out in the 11th century. The Aztecs or others of the red tribes almost annihilated the Whites; and Topiltzin Quetzalcoatl, the "last" King of the Toltecs fled north from Chapultepec,—the selfsame Chapultepec which in our own day has seen the downfall of Maxmillian and the flight of Diaz.

May not the fair and beautiful Princess at Pimo have belonged to the outcast Mexican royal family? May not her idolized child have inherited titles absurdly out of place among the deserts of Arizona? And may not all the elements in our later Yankee nation have been represented in the pale-faced people that found refuge among the canyons and cliffs of the Colorado? If so, their remote or ancestral fathers and mothers were likewise no less our own.

The curtain of history rises and shows the young Queen of the Builders on a hill top at Pimo. The structures there, according to aboriginal testimony were reared about the year 1100,—the very time when the Toltecs disappeared from the Vale of Mexico. And now the ruins are yielding up forms of the females who once tenanted those cliffs and contrived to get plaster and paint with which to adorn the now desolate and trembling walls. And the yellow, brown, or silky black hair on the heads of those women who sought to make their bleak and dreary homes attractive, shows unfailingly their race. Even an ostrich might see it!

Mons. Charney declares that the Toltecs expelled from Mexico in the 11th century were scholars, artists, astronomers, and philosophers. And their sisters were certainly no less cultured and refined.

Now, the Shan Hai King states that in "the region beyond the Eastern Sea" there is (or was) a "Country of Refined Gentlemen."

And Charney argues that "a gentle race were the Toltecs, preferring the arts to war."

Refined and Gentle—men, says Charney.

Refined Gentlemen, says the Shan Hai King.

Certain comments collected by Jin Chin Ngan, and unnoticed in Mr. Vining's translation (p. 657), connect the Refined Gentlemen with pyramids (k'iu) and even declare that their dwellings were on mounds (ling).

And Charney says: "Now, the first thing that we find at the houses of Tula is an example of a mode of building entirely new and curious. The prevailing tendency of the Toltec is to place his dwellings and his temples likewise upon eminences and pyramids."

They lived upon Mounds, says Charney.

They lived upon Mounds, says the Shan Hai King.

"They are very gentle, and do not quarrel. They have fragrant plants. They have a flowering-plant which produces blossoms in the morning that die in the evening.

The Chinese account calls this vegetable production the Hwa plant, and as Hwa stands for "glory" (see Williams' Chinese dict.) it is apparent that the "Morning Glory" is referred to.

Botanist Wood says: "This glorious plant is a native of Tropical America and now universally cultivated. It is also nearly naturalized with us." (in the United States.)

"The flowers are ephemeral. Beginning to open soon after midnight, they greet the Sun at his rising, arrayed in all their glory" (Hwa) "and before he reaches the meridian, fold their robes and perish. But their work is done, and their successors, already in bud, will renew the gorgeous display the following morning."—P. 182.

Such a flower might be held to symbolize the fleeting glory of the generations which had lived and died in Central America. It still climbs about the temples of the Sun, saluting its divinity with a smile, and then falling prostrate among the desolate and forsaken altars. It may often be seen twining its arms around the monuments of a buried Past, or pressing its lips to the dust of the vanished race it so speedily follows.

It lives but a day, says the American botanist.

It lives but a day, says the Shan Hai King.

Surely the works in Arizona are worthy of the exiled Toltecs.

One of the ancient stone structures, on a northern feeder of the Gila, is so strong, commodious, and so impregnably planted that by universal consent it is called a Castle. And because the Indian tribes persist in ascribing its construction to Mu or Mo-te it is known as "Montezuma's Castle." The Ethnological Bureau has interested itself in the preservation of this impressive work of the so-called Cliff-dwellers, and our Government has taken charge of it as a "National Monument." And Ari-zona is named in honor of the Ari or "Maiden"—the legendary Queen of the Pimo zona or Pimo valley. The mother referred to in the ancient Chinese record is thus remembered in the title of a Yankee sister State.

Her idolized son is said to have governed Forts, and in the vicinity of the Castle we find a number of forts. Dr. Fewkes says: "The forts were built on the summits, ... and it is an instructive fact in this connection that one rarely loses sight of one of these hill forts before another can be seen." An "approaching foe" could be discerned and "smoke signals" would warn field-workers "to retreat to the forts for protection."—28th Rept. Bur. Amer. Ethnol., p. 207. (Read also connected pages for information relating to the forts and their builders. The same or an allied people erected also houses in natural caves or excavated them in soft rock."—P. 219. The latter—the excavated dwellings are noticed in Asiatic books and will be dealt with in next pamphlet—if such is ever written.)

We have found the "Forts" and also Pimo (or Pima as some pronounce the name) with its Princess and her child. And have we not found the Gulf and Canyon referred to by the departed Ancients. Have we not found everything except perhaps the abandoned imperial Lute? And even it may yet be recovered. Let it be dug for at the Cliff of the Harp. Perhaps it may yet be resurrected—