CANYONS OF THE COLORADO.

HALVED AND PINNED TRAPDOOR FRAME OF ZUÑI KIVA.

The next day they came near to the home of the enemy, and the brothers, in proper person, went out to reconnoiter. Seeing a woman gleaning seeds, they drew near, and knew it was their mother, whom Stone Shirt had stolen from Sikor', the Crane. They told her they were her sons, but she denied it and said she had never had but one son; but the boys related to her their history, with the origin of the two from one, and she was convinced. She tried to dissuade them from making war upon Stone Shirt, and told them that no arrow could possibly penetrate his armor, and that he was a great warrior and had no other delight than in killing his enemies, and that his daughters also were furnished with magical bows and arrows, which they could shoot so fast that the arrows would fill the air like a cloud, and that it was not necessary for them to take aim, for their missiles went where they willed; they thought the arrows to the hearts of their enemies; and thus the maidens could kill the whole of the people before a common arrow could be shot by a common person. But the boys told her what the spirit had said in the long dream and that it had promised that Stone Shirt should be killed. They told her to go down to the lake at dawn, so as not to be endangered by the battle.

During the night the So'kus Wai'unats transformed themselves into mice and proceeded to the home of Stone Shirt and found the magical bows and arrows that belonged to the maidens, and with their sharp teeth they cut the sinew on the backs of the bows and nibbled the bow strings, so that they were worthless. Togo'av hid himself under a rock near by.

When dawn came into the sky, Tumpwinai'ro-gwinump, the Stone Shirt man, arose and walked out of his tent, exulting

WOODEN PIVOT HINGES OF A ZUÑÍ DOOR.

in his strength and security, and sat down upon the rock under which Togo'av was hiding; and he, seeing his opportunity, sank his fangs into the flesh of the hero. Stone Shirt sprang high into the air and called to his daughters that they were betrayed and that the enemy was near; and they seized their magical bows and their quivers filled with magical arrows and hurried to his defense. At the same time, all the nations who were surrounding the camp rushed down to battle. But the beautiful maidens, finding their weapons were destroyed, waved back their enemies, as if they would parley; and standing for a few moments over the body of their slain father, sang the death song and danced the death dance, whirling in giddy circles about the dead hero and wailing with despair, until they sank down and expired.

The conquerors buried the maidens by the shores of the lake; but Tumpwinai'rogwinump was left to rot and his bones to bleach on the sands, as he had left Sikor'.

There is this proverb among the Utes: "Do not murmur when you suffer in doing what the spirits have commanded, for a cup of water is provided"; and another: "What matters it who kills the game, when we can all eat of it?"

It is long after midnight when the performance is ended. The story itself is interesting, though I had heard it many times before; but never, perhaps, under circumstances more effective. Stretched beneath tall, somber pines; a great camp fire; by the fire, men, old, wrinkled, and ugly; deformed, blear-eyed, wry-faced women; lithe, stately young men; pretty but simpering maidens, naked children, all intently listening, or laughing and talking by turns, their strange faces and dusky forms lit up with the glare of the pine-knot fire. All the circumstances conspired to make it a scene strange and weird. One old man, the sorcerer or medicine man of the tribe, peculiarly impressed me. Now and then he would interrupt the play for the purpose of correcting the speakers or impressing the moral of the story with a strange dignity and impressiveness that seemed to pass to the very border of the ludicrous; yet at no time did it make me smile.

The story is finished, but there is yet time for an hour or two of sleep. I take Chuar'ruumpeak to one side for a talk. The three men who left us in the canyon last year found their way up the lateral gorge, by which

CANYONS OF THE COLORADO.

they went into the Shi'wits Mountains, lying west of us, where they met with the Indians and camped with them one or two nights and were finally killed. I am anxious to learn the circumstances, and as the people of the tribe who committed the deed live but a little way from these people and are intimate with them, I ask Chuar'ruumpeak to make inquiry for me. Then we go to bed.

September 17.--Early this morning the Indians come up to our camp.

A POULTRY HOUSE OF SICHUMOVI RESEMBLING AN OVEN.

They have concluded to send out a young man after the Shi'vwits. The runner fixes his moccasins, puts some food in a sack and water in a little wickerwork jug, straps them on his back, and starts at a good round pace.

We have concluded to go down the canyon, hoping to meet the Shi'vwits on our return. Soon we are ready to start, leaving the camp and pack animals in charge of the two Indians who came with us. As we move out our new guide comes up, a blear-eyed, weazen-faced, quiet old man, with his bow and arrows in one hand and a small cane in the other. These Indians all carry canes with a crooked handle, they say to kill rattlesnakes and to pull rabbits from their holes. The valley is high up in the mountain and we descend from it by a rocky, precipitous trail, down, down, down for two long, weary hours, leading our ponies and stumbling over the rocks. At last we are at the foot of the mountain, standing on a little knoll, from which we can look into a canyon below.

Into this we descend, and then we follow it for miles, clambering down and still down. Often we cross beds of lava, that have been poured into the canyon by lateral channels, and these angular fragments of basalt make the way very rough for the animals.

About two o'clock the guide halts us with his wand, and, springing over the rocks, he is lost in a gulch. In a few minutes he returns, and tells us there is a little water below in a pocket. It is vile and our ponies refuse to drink it. We pass on, still descending. A mile or two from the water basin we come to a precipice more than 1,000 feet to the bottom. There is a canyon running at a greater depth and at right angles to this, into which this enters by the precipice; and this second canyon is a lateral one to the greater one, in the bottom of which we are to find the river. Searching about, we find a way by which we can descend along the shelves and steps and piles of broken rocks.

We start, leading our ponies; a wall upon our left; unknown depths on our right. At places our way is along shelves so narrow or so sloping that I ache with fear lest a pony should make a misstep and knock a man over the cliffs with him. Now and then we start the loose rocks under our feet, and over the cliffs they go, thundering down, down, the echoes rolling through distant canyons. At last we pass along a level shelf for some distance, then we turn to the right and zigzag down a steep slope to the bottom. Now we pass along this lower canyon for two or three miles, to where it terminates in the Grand Canyon, as the other ended in this, only the river is 1,800 feet below us, and it seems at this distance to be but a creek. Our withered guide, the human pickle, seats himself on a rock and seems wonderfully amused at our discomfiture, for we can see no way by which to descend to the river. After some minutes he quietly rises and, beckoning us to follow, points out a narrow sloping shelf on the right, and this is to be our way. It leads along the cliff for half a mile to a wider bench beyond, which, he says, is broken down on the other side in a great slide, and there we can get to the river. So we start out on the shelf; it is so steep we can hardly stand on it, and to fall or slip is to go--don't look to see!

It is soon manifest that we cannot get the ponies along the ledge. The storms have washed it down since our guide was here last, years ago. One of the ponies has gone so far that we cannot turn him back until we

CANYONS OF THE COLORADO.

find a wider place, but at last we get him off. With part of the men, I take the horses back to the place where there are a few bushes growing and turn them loose; in the meantime the other men are looking for some way by which we can get down to the river. When I return, one, Captain Bishop, has found a way and gone down. We pack bread, coffee, sugar, and two or three blankets among us, and set out. It is now nearly dark, and we cannot find the way by which the captain

THE HUMAN PICKLE.

went, and an hour is spent in fruitless search. Two of the men go away around an amphitheater, more than a fourth of a mile, and start down a broken chasm that faces us who are behind. These walls, that are vertical, or nearly so, are often cut by chasms, where the showers run down,

and the top of these chasms will be back a distance from the face of the wall, and the bed of the chasm will slope down, with here and there a fall. At other places huge rocks have fallen and block the way. Down such a one the two men start. There is a curious plant growing out from the crevices of the rock. A dozen stems will start from one root and grow to the length of eight or ten feet and not throw out a branch or twig, but these stems are thickly covered with leaves. Now and then the two men come to a bunch of dead stems and make a fire to mark for us their way and progress.

In the meantime we find such a gulch and start down, but soon come to the "jumping-off place," where we can throw a stone and faintly hear it strike, away below. 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 into 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 can get footing, then supporting the other on his shoulders, thus 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 torchlight 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; our own little Indian is surely the king of wizards, so I think, as I stop for a few moments on a rock to rest. At last we meet Captain Bishop, with his flaming torch, and as he has learned the way he soon pilots us to the side of the great Colorado. We are athirst and hungry, almost to starvation. Here we lie down on the rocks and drink, just a mouthful or so, as we dare; then we make a cup of coffee, and spreading our blankets on a sand beach the roaring Colorado lulls us to sleep.

September 18.--We are in the Grand Canyon, by the side of the Colorado, more than 6,000 feet below our camp on the mountain side, which is 18 miles away; but the miles of horizontal distance represent but

a small part of the day's labor before us. It is the mile of altitude we must gain that makes it a Herculean task. We are up early; a little bread and coffee, and we look about us. Our conclusion is that we can make this a depot of supplies, should it be necessary; that we can pack our rations to the point where we left our animals last night, and that we can employ Indians to bring them down to the water's edge.

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. Still searching about, we find an obscure trail up the canyon wall, marked here and there by steps which have been built in the loose rock, elsewhere hewn stairways, and we find a much easier way to go up than that by which we came down in the darkness last night. Coming to the top of the wall, we catch our horses and start. Up the canyon our jaded ponies toil and we reach the second cliff; up this we go, by easy stages, leading the animals. Now we reach the offensive water pocket; our ponies have had no water for thirty hours, and are eager even for this foul fluid. We carefully strain a kettleful for ourselves, then divide what is left between them--two or three gallons for each; but it does not satisfy them, and they rage around, refusing to eat the scanty grass. We boil our kettle of water, and skim it; straining, boiling, and skimming make it a little better, for it was full of loathsome, wriggling larvae, with huge black heads. But plenty of coffee takes away the bad smell, and so modifies the taste that most of us can drink, though our little Indian seems to prefer the original mixture. We reach camp about sunset, and are glad to rest.

September 19.--We are tired and sore, and must rest a day with our Indian neighbors. During the inclement season they live in shelters made of boughs or the bark of the cedar, which they strip off in long shreds. In this climate, most of the year is dry and warm, and during such time they do not care for shelter. Clearing a small, circular space of ground, they bank it around with brush and sand, and wallow in it during the day and huddle together in a heap at night--men, women,

RECENT LAVA FLOW ON THE UINKARET.

A ZUÑI WINDOW GLAZED WITH SELENITE.

and children; buckskin, rags, and sand. They wear very little clothing, not needing much in this lovely climate.

Altogether, these Indians are more nearly in their primitive condition than any others on the continent with whom I am acquainted. They have never received anything from the government and are too poor to tempt the trader, and their country is so nearly inaccessible that the white man never visits them. The sunny mountain side is covered with: wild fruits, nuts, and native grains, upon which they subsist. The oose, the fruit of the yucca, or Spanish bayonet, is rich, and not unlike the pawpaw of the valley of the Ohio. They eat it raw and also roast it in the ashes. They gather the fruits of a cactus plant, which are rich and luscious, and eat them as grapes or express the juice from them, making the dry pulp into cakes and saving them for winter and drinking the wine about their camp fires until the midnight is merry with their revelries.

They gather the seeds of many plants, as sunflowers, golden-rod, and grasses. For this purpose they have large conical baskets, which hold two or more bushels. The women carry them on their backs, suspended from their foreheads by broad straps, and with a smaller one in the left hand and a willow-woven fan in the right they walk among the grasses and sweep the seed into the smaller basket, which is emptied now and then into the larger, until it is full of seeds and chaff; then they winnow out the chaff and roast the seeds. They roast these curiously; they put seeds and a quantity of red-hot coals into a willow tray and, by rapidly and dexterously shaking and tossing them, keep the coals aglow and the seeds and tray from burning. So skilled are the crones in this work they roll the seeds to one side of the tray as they are roasted and the coals to the other as if by magic.

Then they grind the seeds into a fine flour and make it into cakes and mush. It is a merry sight, sometimes, to see the women grinding at the

THE RIO VIRGEN AND THE UINKARET MOUNTAINS.

mill. For a mill, they use a large flat rock, lying on the ground, and another small cylindrical one in their hands. They sit prone on the ground, hold the large flat rock between the feet and legs, then fill their laps with seeds, making a hopper to the mill with their dusky legs, and grind by pushing the seeds across the larger rock, where they drop into a tray. I have seen a group of women grinding together, keeping time to a chant, or gossiping and chatting, while the younger lassies would jest and chatter and make the pine woods merry with their laughter.

Mothers carry their babes curiously in baskets. They make a wicker board by plaiting willows and sew a buckskin cloth to either edge, and this is fulled in the middle so as to form a sack closed at the bottom. At the top they make a wicker shade, like "my grandmother's sunbonnet," and wrapping the little one in a wild-cat robe, place it in the basket, and this they carry on their backs, strapped over the forehead, and the little brown midgets are ever peering over their mothers' shoulders. In camp, they stand the basket against the trunk of a tree or hang it to a limb.

There is little game in the country, yet they get a mountain sheep now and then or a deer, with their arrows, for they are not yet supplied with guns. They get many rabbits, sometimes with arrows, sometimes with nets. They make a net of twine, made of the fibers of a native flax. Sometimes this is made a hundred yards in length, and is placed in a half-circular position, with wings of sage brush. Then they have a circle hunt, and drive great numbers of rabbits into the snare, where they are shot with arrows. Most of their bows are made of cedar, but the best are made of the horns of mountain sheep. These are soaked in water until quite soft, cut into long thin strips, and glued together; they are then quite elastic. During the autumn, grasshoppers are very abundant, can be gathered by the bushel. At such a time, they dig a hole in the sand, heat stones in a fire near by, put some hot stones in the bottom of the hole, put on a layer of grasshoppers, then a layer of hot stones, and continue this, until they put bushels on to roast. There they are.

A ZUÑÍ CHAIR.

When cold weather sets in, these insects are numbed and

CANYONS OF THE COLORADO.

AN ANCIENT CIRCULAR DOORWAY OR "STONE CLOSE" IN KIN-TIEL.

left until cool, when they are taken out, thoroughly dried, and ground into meal. Grasshopper gruel or grasshopper cake is a great treat.

Their lore consists of a mass of traditions, or mythology. It is very difficult to induce them to tell it to white men; but the old Spanish priests, in the days of the conquest of New Mexico, spread among the Indians of this country many Bible stories, which the Indians are usually willing to tell. It is not always easy to recognize them; the Indian mind is a strange receptacle for such stories and they are apt to sprout new limbs. Maybe much of their added quaint-ness is due to the way in which they were told by the "fathers." But in a confidential way, while alone, or when admitted to their camp fire on a winter night, one may hear the stories of their mythology. I believe that the greatest mark of friendship or confidence that an Indian can give is to tell you his religion. After one has so talked with me I should ever trust him; and I feel on very good terms with these Indians since our experience of the other night.

A knowledge of the watering places and of the trails and passes is considered of great importance and is necessary to give standing to a chief.

This evening, the Shi'vwits, for whom we have sent, come in, and after supper we hold a long council. A blazing fire is built, and around this we sit--the Indians living here, the Shi'vwits, Jacob Hamblin, and myself.

This man, Hamblin, speaks their language well and has a great influence over all the Indians in the region round about. He is a silent, reserved man, and when he speaks it is in a slow, quiet way that inspires great awe. His talk is so low that they must listen attentively to hear, and they sit around him in deathlike silence. When he finishes a

A GAMING RING.

measured sentence the chief repeats it and they all give a solemn grunt. But, first, I fill my pipe, light it, and take a few whiffs, then pass it to Hamblin; he smokes, and gives it to the man next, and so it goes around. When it has passed the chief, he takes out his own pipe, fills and lights it, and passes it around after mine. I can smoke my own pipe in turn, but when the Indian pipe comes around, I am nonplused. It has a large stem, which has at some time been broken, and now there is a buckskin rag wound around it and tied with sinew, so that the end of the stem is a huge mouthful, exceedingly repulsive. To gain time, I refill it, then engage in very earnest conversation, and, all unawares, I pass it to my neighbor unlighted.

I tell the Indians that I wish to spend some months in their country during the coming year and that I would like them to treat me as a friend. I do not wish to trade; do not want their lands. Heretofore I have found it very difficult to make the natives understand my object, but the gravity of the Mormon missionary helps me much. I tell them that all the great and good white men are anxious to know very many things, that they spend much time in learning, and that the greatest man is he who knows the most; that the white men want to know all about the mountains and the valleys, the rivers and the canyons, the beasts and birds and snakes. Then I tell them of many Indian tribes, and where they live; of the European nations; of the Chinese, of Africans, and all the strange things about them that come to my mind. I tell them of the ocean, of great rivers and high mountains, of strange beasts and birds. At last I tell them I wish to learn about their canyons and mountains, and about themselves, to tell other men at home; and that I want to take pictures of everything and show them to my friends. All this occupies much time, and the matter and manner make a deep impression.

Then their chief replies: "Your talk is good, and we believe what you say. We believe in Jacob, and look upon you as a father. When you are hungry, you may have our game. You may gather our sweet fruits. We will give you food when you come to our land. We will show you the springs and you may drink; the water is good. We will be friends and when you come we will be glad. We will tell the Indians who live on the other side of the great river that we have seen Ka'purats, and that he is the Indians' friend. We will tell them he is Jacob's

CANYONS OF THE COLORADO.

friend. We are very poor. Look at our women and children; they are naked. We have no horses; we climb the rocks and our feet are sore. We live among rocks and they yield little food and many thorns. When the cold moons come, our children are hungry. We have not much to give; you must not think us mean. You are wise; we have heard you tell strange things. We are ignorant. Last year we killed three white men. Bad men said they were our enemies. They told great lies. We thought them true. Wo were mad; it made us big fools. We are very sorry. Do not think of them; it is done; let us be friends. We are ignorant--like little children in understanding compared with you. When we do wrong, do not you get mad and be like children too.

"When white men kill our people, we kill them. Then they kill more of us. It is not good. We hear that the white men are a great number. When they stop killing us, there will be no Indian left to

INTERIOR VIEW OF A TUSAYAN KIVA.

bury the dead. We love our country; we know not other lands. We hear that other lands are better; we do not know. The pines sing and we are glad. Our children play in the warm sand; we hear them sing and are glad. The seeds ripen and we have to eat and we are glad. We do not want their good lands; we want our rocks and the great mountains where our fathers lived. We are very poor; we are very ignorant; but we are very honest. You have horses and many things. You are very wise; you have a good heart. We will be friends. Nothing more have I to say."

Ka'purats is the name by which I am known among the Utes and Shoshones, meaning "arm off." There was much more repetition than I have given, and much emphasis. After this a few presents were given, we shook hands, and the council broke up.

Mr. Hamblin fell into conversation with one of the men and held him until the others had left, and then learned more of the particulars of the death of the three men. They came upon the Indian village almost starved and exhausted with fatigue. They were supplied with food and put on their way to the settlements. Shortly after they had left, an Indian from the east side of the Colorado arrived at their village and told them about a number of miners having killed a squaw in drunken brawl, and no doubt these were the men; no person had ever come down the canyon; that was impossible; they were trying to hide their guilt. In this way he worked them into a great rage. They followed, surrounded the men in ambush, and filled them full of arrows.

That night I slept in peace, although these murderers of my men, and their friends, the Uinkarets, were sleeping not 500 yards away. While we were gone to the canyon, the pack train and supplies, enough to make an Indian rich beyond his wildest dreams, were all left in their charge, and were all safe; not even a lump of sugar was pilfered by the children.

September 20.--For several days we have been discussing the relative merits of several names for these mountains. The Indians call them Uinkarets, the region of pines, and we adopt the name. The great mountain we call Mount Trumbull, in honor of the senator. To-day the train starts back to the canyon water pocket, while Captain Bishop and

CANYONS OF THE COLORADO.

I climb Mount Trumbull. On our way we pass the point that was the last opening to the volcano.

It seems but a few years since the last flood of fire swept the valley. Between two rough, conical hills it poured, and ran down the valley to the foot of a mountain standing almost at the lower end, then parted, and ran on either side of the mountain. This last overflow is very plainly marked; there is soil, with trees and grass, to the very edge

CAVE LAKE IN KANAB CANYON.

of it, on a more ancient bed. The flood was, everywhere on its border, from 10 to 20 feet in height, terminating abruptly and looking like a wall from below. On cooling, it shattered into fragments, but these are still in place and the outlines of streams and waves can be seen. So

little time has elapsed since it ran down that the elements have not weathered a soil, and there is scarcely any vegetation on it, but here and there a lichen is found. And yet, so long ago was it poured from the depths, that where ashes and cinders have collected in a few places, some huge cedars have grown. Near the crater the frozen waves of black basalt are rent with deep fissures, transverse to the direction, of the flow. Then we ride through a cedar forest up a long ascent, until we come to cliffs of columnar basalt. Here we tie our horses and prepare for a climb among the columns. Through crevices we work, till at last we are on the mountain, a thousand acres of pine laud spread out before us, gently rising to the other edge. There are two peaks on the mountain. We walk two miles to the foot of the one looking to be the highest, then a long, hard climb to its summit. What a view is before us! A vision of glory! Peaks of lava all around below us. The Vermilion Cliffs to the north, with their splendor of colors; the Pine Valley Mountains to the northwest, clothed in mellow, perspective haze; unnamed mountains to the southwest, towering over canyons bottomless to my peering gaze, like chasms to nadir hell; and away beyond, the San Francisco Mountains, lifting their black heads into the heavens. We find our way down the mountain, reaching the trail made by the pack train just at dusk, and follow it through the dark until we see the camp fire--a welcome sight.

Two days more, and we are at Pipe Spring; one day, and we are at Kanab. Eight miles above the town is a canyon, on either side of which is a group of lakes. Four of these are in caves where the sun never shines. By the side of one of these I sit, at my feet the crystal waters, of which I may drink at will.

ANCIENT POTTERY FROM TUSAYAN.

CHAPTER XIII.

OVER THE RIVER.

IT IS our intention to explore a route from Kanab to the Colorado River at the mouth of the Paria, and, if successful in this undertaking, to cross the river and proceed to Tusayan, and ultimately to Santa Fe, New Mexico. We propose to build a flatboat for the purpose of ferrying over the river, and have had the lumber necessary for that purpose hauled from St. George to Kanab. From here to the mouth of the Paria it must be packed on the backs of mules; Captain Bishop and Mr. Graves are to take charge of this work, while with Mr. Hamblin I explore the Kaibab Plateau.

September 24--To-day we are ready for the start. The mules are packed and away goes our train of lumber, rations, and camping equipage. The Indian trail is at the foot of the Vermilion Cliffs. Pushing on to the east with Mr. Hamblin for a couple of hours in the early morning, we reach the mouth of a dry canyon, which comes down through the cliffs. Instead of a narrow canyon we find an open valley from one fourth to one half a mile in width. On rare occasions a stream flows down this valley, but now sand dunes stretch across it. On either side there is a wall of vertical rock of orange sandstone, and here and there at the foot of the wall are found springs that afford sweet water.

We push our way far up the valley to the foot of the Gray Cliffs, and by a long detour find our way to the summit. Here again we find that wonderful scenery of naked white rocks carved into great round bosses and domes. Looking off to the north we can see vermilion and pink cliffs, crowned with forests, while below us to the south stretch the dunes and red-lands of the Vermilion Cliff region, and far away we can see the opposite wall of the Grand Canyon. In the middle of the

afternoon we descend into the canyon valley and hurriedly ride, down to the mouth of the canyon, then follow the trail of the pack train, for we are to camp with the party to-night. We find it at the Navajo Well. As we approach in the darkness the camp fire is a cheerful sight. The Navajo Well is a pool in the sand, the sands themselves lying in a basin, with naked, smooth rocks all about on which the rains are caught and by which the sand in the basin is filled with water, and by digging into the sand this sweet water is found.

September 25.--At sunrise Mr. Hamblin and I part from the train once more, taking with us Chuar, a chief of the Kaibabits, for a trip to the south, for one more view of the Grand Canyon from the summit of the Kaibab Plateau. All day long our way is over red hills, with a bold line of cliffs on our left. A little after noon we reach a great spring, and here we are to camp for the night, for the region beyond us is unknown and we wish to enter it with a good day before us. The Indian goes out to hunt a rabbit for supper, and Hamblin and I climb the cliffs. From an elevation of 1,800 feet above the spring we watch the sun go down and see the sheen on the Vermilion Cliffs and red-lands slowly fade into the gloaming; then we descend to supper.

September 26.--Early in the morning we pass up a beautiful valley to the south and turn westward onto a great promontory, from the summit of which the Grand Canyon is in view. Its deep gorge can be seen to the westward for 50 or 60 miles, and to the southeastward we look off into the stupendous chasm, with its marvelous forms and colors.

Twenty-one years later I read over the notes of that day's experience and the picture of the Grand Canyon from this point is once more before me. I did not know when writing the notes that this was the grandest view that can be obtained of the region from Fremont's Peak to the Gulf of California, but I did realize that the scene before me was awful, sublime, and glorious--awful in profound depths, sublime in massive and strange forms, and glorious in colors. Years later I visited the same spot with my friend Thomas Moran. From this world of wonder he selected a section which was the most interesting to him and painted it. That painting, known as "The Chasm of the Colorado," is in a hall in the Senate wing of the Capitol of the United States. If any

TUSAYAN FETICHES AND IMPLEMENTS.

TUSAYAN BASKETRY.

one will look upon that picture, and then realize that it was but a small part of the landscape before us on this memorable 26th day of September, he will understand why I suppress my notes descriptive of the scene. The landscape is too vast, too complex, too grand for verbal description.

We sleep another night by the spring on the summit of the Kaibab, and next day we go around to Point Sublime and then push on to the very verge of the Kaibab, where we can overlook the canyon at the mouth of the Little Colorado. The day is a repetition of the glorious day before, and at night we sleep again at the same spring. In the morning we turn to the northeast and descend from Kaibab to the back of Marble Canyon and cross it at the foot of the Vermilion Cliffs, and find our packers camped at Jacob's Pool, where a spring bursts from the cliff at the summit of a great hill of talus. In the camp we find a score or more of Indians, who have joined us here by previous appointment, as we need their services in crossing the river.

On the last day of September we follow the Vermilion Cliffs around to the mouth of the Paria. Here the cliffs present a wall of about 2,000 feet in height,--above, orange and vermilion, but below, chocolate, purple, and gray in alternating bands of rainbow brightness. The cliffs are cut with deep side canyons, and the rainbow hills below are destitute of vegetation. At night we camp on the bank of the Colorado River, on the same spot where our boat-party had camped the year before. Leaving the party in charge of Mr. Graves and Mr. Bishop, while they are building a ferryboat, I take some Indians to explore the canyon of the Paria. We find steep walls on either side, but a rather broad, flat plain below, through which the muddy river winds its way over quicksands. This stream we have to cross from time to time, and we find the quicksands treacherous and our horses floundering in the trembling masses.

These broad canyons, or canyon valleys, are carved by the streams in obedience to an interesting law of corrasion. Where the declivity of the stream is great the river corrades, or cuts its bottom deeper and still deeper, ever forming narrow clefts, but when the stream has cut its channel down until the declivity is greatly reduced, it can no longer carry the load of sand with which it is fed, but drops

DANCE PARAPHERNALIA FROM TUSAYAN.

a part of it on the way. Wherever it drops it in this manner a sand bank is formed. Now the effect of this sand bar is to turn the course of the river against the wall or bank, and as it unloads in one place it cuts in another below and loads itself again; so it unloads itself and forms bars, and loads itself with more material to form bars, and the process of vertical cutting is transformed into a process of lateral cutting. The rate of cutting is greatly increased thereby, but the wear is on the sides and not on the bottom. So long as the declivity of the stream is great, the greater the load of sand carried the greater the rate of vertical cutting; but when the declivity is reduced, so that part of the load is thrown down, vertical cutting is changed to lateral and the rate of corrosion multiplied thereby. Now this broad valley canyon, or "box canyon," as such channels are usually called in the country, has been formed by the stream itself, cutting its channel at first vertically and afterwards laterally, and so a great flood-plain is formed.

For a day we ride up the Paria, and next day return. The party in camp have made good progress. The boat is finished and a part of the camp freight has been transported across the river. The next day the remainder is ferried over and the animals are led across, swimming behind the ferryboat in pairs. Here a bold bluff more than 1,200 feet in height has to be climbed, and the day is spent in getting to its summit. We make a dry camp, that is, without water, except that which has been carried in canteens by the Indians.

October 4---All day long we pass by the foot of the Echo Cliffs, which are in fact the continuation of the Vermilion Cliffs. It is still a landscape of rocks, with cliffs and pinnacles and towers and buttes on the left, and deep chasms running down into the Marble Canyon on the right. At night we camp at a water pocket, a pool in a great limestone rock. We still go south for another half day to a cedar ridge; here we turn westward, climbing the cliffs, which we find to be not the edge of an escarpment with a plateau above, but a long narrow ridge which descends on the eastern side to a level only 500 or 600 feet above the trail left below. On the eastern side of the cliff a great homogeneous sandstone stretches, declining rapidly, and on its sides are carved innumerable basins, which are now filled with pure water, and we call this the Thousand Wells. We have a long afternoon's

CANYONS OF THE COLORADO.

ride over sand dunes, slowly toiling from mile to mile. We can see a ledge of rocks in the distance, and the Indian with us assures us that we shall find water there. At night we come to the cliff, and under it, in a great cave, we find a lakelet. Sweeter, cooler water never blessed the desert.

While at Jacob's Pool, several days before, I sent a runner forward into this region with instructions to hunt us up some of