[Illustration: _Photograph by Taber_. ]

[Signature: Galen Clark]

INDIANSOFTHE YOSEMITE VALLEYAND VICINITY

Their History, Customs and Traditions

BYGALEN CLARK

Author of "Big Trees of California, " Discoverer of the MariposaGrove of Big Trees, and for many years Guardianof the Yosemite Valley. 

With an AppendixofUseful Information for Yosemite Visitors

ILLUSTRATED BYCHRIS. JORGENSENAND FROM PHOTOGRAPHS

YOSEMITE VALLEY, CALIFORNIA

GALEN CLARK

1907

Copyright 1904, by Galen Clark

TO MY FRIENDCHARLES HOWARD BURNETT

Contents

INTRODUCTION AND SKETCH OF THE AUTHOR ix

CHAPTER I. EARLY HISTORY 1 II. EFFECTS OF THE WAR 14III. CUSTOMS AND CHARACTERISTICS 21 IV. SOURCES OF FOOD SUPPLY 31 V. RELIGIOUS CEREMONIES AND BELIEFS 49 VI. NATIVE INDUSTRIES 67VII. MYTHS AND LEGENDS 76

APPENDIX: Hints to Yosemite Visitors 101 Official Table of Distances and Livery Charges 105 Supplementary Table of Distances 107 Interpretation of Indian Names 107 Tables of Altitudes 110 Names of Indian Numerals 111 Indian Words in Common Use 111 Tribes Placed on Reservations in 1850-51 112

List of Illustrations

COVER DESIGN Mrs. JorgensenFRONTISPIECE, GALEN CLARK Taber

 PAGE

YOSEMITE FALLS, Fiske 3AN INDIAN DANCER, Boysen 8THREE BROTHERS, Foley 13CAPTAIN PAUL, Foley 17YOSEMITE MOTHER AND PAPOOSE, Boysen 20INDIAN O´-CHUM, Jorgensen 25YOSEMITE MAIDEN IN NATIVE DRESS, Jorgensen 27A YOSEMITE HUNTER, Jorgensen 32INDIAN SWEAT HOUSE, Jorgensen 34CHUCK´-AH, Mrs. Jorgensen 39HO´-YAS AND ME-TATS´, Fiske 42A WOOD GATHERER, Fiske 47A YOUNG YOSEMITE, Dove 53LENA AND VIRGIL, Boysen 55OLD KALAPINE, Boysen 62YOSEMITE BASKETRY, Boysen 66MRS. JORGENSEN'S BASKETS 68INDIAN BEAD WORK, Fiske 70A BASKET MAKER, Boysen 73MARY, Boysen 79HALF DOME, Foley 84A BURDEN BEARER, Fiske 88EL CAPITAN, Foley 91NORTH DOME, Foley 93BRIDAL VEIL, FALL, Fiske 97

Introduction and Sketch of the Author

Galen Clark, the author of this little volume, is one of thenotable characters of California, and the one best fitted torecord the customs and traditions of the Yosemite Indians, but itwas only after much persuasion that his friends succeeded ininducing him to write the history of these interesting people, with whom he has been in close communication for half a century. 

The Indians of the Yosemite are fast passing away. Only a handfulnow remain of the powerful tribes that once gathered in theValley and considered it an absolute stronghold against theirwhite enemies. Even in their diminished numbers and theircomparatively civilized condition, they are still a source ofgreat interest to all visitors, and it has been suggested manytimes that their history, customs and legends should be put inpermanent and convenient form, before they are entirely lost. 

Many tales and histories of the California Indians have beenwritten by soldiers and pioneers, but Mr. Clark has told thestory of these people from their own standpoint, and with asympathetic understanding of their character. This fresh point ofview gives double interest to his narrative. 

Galen Clark comes of a notable family; his English ancestors cameto the State of Massachusetts in the seventeenth century, but heis a native of the Town of Dublin, Cheshire County, NewHampshire, born on the 28th day of March, 1814, and isconsequently nearly ninety years of age, but still alert andactive in mind and body. 

He attended school in his early youth during the winter months, and worked on a farm during the summer, leading nearly the samelife which was followed by so many others who afterwards becamefamous in our country's history. 

Later in life he learned chair-making and painting, an occupationwhich he followed for some years, when he removed to Philadelphiaand subsequently to New York City. 

Whilst residing in New York, in 1853, he resolved, after maturereflection, to visit the new Eldorado. His attention was firstattracted to this State by visiting the celebrated CrystalPalace in New York, where was then on exhibition quantities ofgold dust which had been sent or brought East by successfulminers. 

Mr. Clark left New York for California in October, 1853, comingvia the Isthmus of Panama, and in due time reached hisdestination. In 1854 he went to Mariposa County, attractedthither by the wonderful accounts of the gold discoveries, andthe marvelous stories he had heard of the grandeur and beauty ofthe Yosemite Valley and the surrounding mountains. 

Upon his first arrival in Mariposa, he engaged in mining, and wasalso employed to assist in surveying Government land on the westside of the San Joaquin Valley, and canals for mining purposes, some of which passed through the celebrated "Mariposa Grant, " thesubject of prolonged and bitter litigation, both in this countryand in Europe. He probably knows more about the actual factsconcerning the Mariposa Grant than any one now living, and it isto be hoped that some day he may overcome his natural repugnanceto notoriety, and give to the public the benefit of hisknowledge. 

In the year 1855 Mr. Clark made his first trip into the YosemiteValley with a party made up in Mariposa and Bear Valley. 

Returning to Mariposa, he resumed his old occupation of surveyingand mining, and, whilst so engaged, by reason of exposure, had aserious attack of lung trouble, resulting in severe hemorrhageswhich threatened to end his life. 

He then removed, in April, 1857, to the South Fork of the MercedRiver, and built a log cabin in one of the most beautiful of ourmountain valleys, on the spot where Wawona now stands. He soonrecovered his health entirely, and, though constantly exposed tothe winter storms and snows, has never had a recurrence of hismalady. 

Wawona is twenty-six miles from Yosemite, and at that time becameknown as Clark's Station, being on the trail leading fromMariposa to the Valley, and a noted stopping place for travelers. This trail, as well as one from Coulterville, was completed tothe Valley in 1857, and the trip to Yosemite then involved astage ride of ninety-two miles, and a journey of sixty miles moreon horseback. In 1874 and 1875 the three present stage roads wereconstructed through to the Valley. 

All travelers by the Raymond route will remember Wawona and thesurroundings; the peaceful valley, the swift-flowing Merced, andthe surrounding peaks and mountains, almost equaling in grandeurthe famous Yosemite itself. 

In the early days this locality was annually visited by severalbands of Indians from the Chowchilla and Fresno rivers. TheIndian name for the place was Pal-lah´-chun. Whilst residingthere Mr. Clark was in constant contact with these visitingtribes; he obtained their confidence, and retains it to this day. 

Whilst on a hunting trip, in the summer of 1857, Mr. Clarkdiscovered and made known to the public the famous Big TreeGrove, now known all over the world as the "Mariposa Grove of BigTrees, " belonging to the State of California. On this expeditionhe did not follow the route now traveled, but came upon the groveat the upper end, near the place where the road to Wawona Pointnow branches off from the main drive. The spot where he caughthis first view of the Big Trees has been appropriately marked, and can be seen from the stage road. 

So impressed was Mr. Clark with the importance of his discovery, that he opened up a good horse trail from Wawona to the Trees, and shortly afterwards built a log cabin in the grove, for thecomfort and convenience of visitors in bad or stormy weather. This cabin became known as "Galen's Hospice. "

In the year 1864 the Congress of the United States passed an Act, which was approved in June of the same year, granting to theState of California the "Yosemite Valley" and the "Mariposa Groveof Big Trees. " This grant was made upon certain conditions, whichwere complied with by the State, and a Commission was appointedby Governor Low to manage and govern the Valley and the Big TreeGrove. Galen Clark was, of course, selected as one of thecommissioners. He was subsequently appointed Guardian of theValley, and under his administration many needed improvementswere made and others suggested. Bridges were built, roadsconstructed on the floor of the Valley, and trails laid out andfinished to various points of interest overlooking the Valleyitself. In a word, the Guardian did everything possible with thelimited means at his disposal. 

After serving twenty-four years, Mr. Clark voluntarily retiredfrom the position of Guardian, carrying with him the respect andadmiration of every member of the Commission, of all theresidents of the Valley, and of every visitor who enjoyed thepleasure of his personal acquaintance. 

As showing the opinion of those with whom Mr. Clark wasintimately and officially associated for so long a time, thefollowing resolutions passed by the Board of Commissioners uponhis voluntary retirement from the office of Guardian, are hereingiven:

 Whereas, Galen Clark has for a long number of years been closely identified with Yosemite Valley, and has for a considerable portion of that time been its Guardian; and

 Whereas, he has now, by his own choice and will, relinquished the trust confided in him and retired into private life; and

 Whereas, his faithful and eminent services as Guardian, his constant efforts to preserve, protect and enhance the beauties of Yosemite; his dignified, kindly and courteous demeanor to all who have come to see and enjoy its wonders, and his upright and noble life, deserve from us a fitting recognition and memorial; Now, Therefore, be it

 Resolved, That the cordial assurance of the appreciation by this Commission of the efforts and labors of Galen Clark, as Guardian of Yosemite, in its behalf, be tendered and expressed to him. 

 That we recognize in him a faithful, efficient and worthy citizen and officer of this Commission and of the State; that he will be followed into his retirement by the sincerest and best wishes of this Commission, individually and as a body, for continued long life and constant happiness. 

The subject of this sketch is one of the most modest of men; butperfectly self-reliant, and always actively engaged in someuseful work. He has resided in the Valley for more than twentysummers, and has also been a resident during many winters, andhis descriptions of the Valley, when wrapped in snow and ice, areintensely interesting. Though always ready to give information, he is naturally reticent, and never forces his stories orreminiscences upon visitors; indeed it requires some persuasionto hear him talk about himself at all. For some years Mr. Clarkwas postmaster of Yosemite; and he has made many trips on foot, both in winter and summer, in and out of the Valley. 

In September, 1903, this writer made a trip through the highSierras from Yosemite, and, upon reaching the top of the ValleyMr. Clark was met coming down the trail, having in charge a partyof his friends, amongst whom was a lady with her two smallchildren. This was at a point 2700 feet above the floor of theValley, which is itself 4000 feet above the level of the sea. 

Needless to say, he is perfectly familiar with all the mountaintrails, and, notwithstanding his great age, he easily makes longtrips on foot and horseback which would fatigue a much youngerman. Mr. Clark is thoroughly familiar with the flora, fauna andgeology of the Valley and its surroundings. His knowledge ofbotany is particularly accurate, a knowledge gleaned partly frombooks, but mainly from close personal observation, the bestpossible teacher. 

His long residence in Yosemite has made him familiar with everyspot, his love for the Valley is deep and strong, and when hedeparts this life his remains will rest close to the YosemiteFalls, in the little grave yard where other pioneers are buried. 

With his own hands he has dug his grave, and quarried his owntombstone from one of the massive blocks of granite found in theimmediate neighborhood. His monument now rests in his grave, andwhen it is removed to receive his remains, will be used to markhis last resting place. His grave is surrounded by a neat fence, and trees, shrubs and vines, which he has himself planted, growaround in great profusion. In each corner of the lot is a young_Sequoia_. 

May it be many years before he is called to occupy his lastearthly tenement. 

W. W. FOOTE. 

_San Francisco, February, 1904_. 

INDIANS OF THE YOSEMITE

INDIANS OF THE YOSEMITE

Chapter One. 

EARLY HISTORY. 

During the past few years a rapidly growing interest in thenative Indians has been manifested by a large majority ofvisitors to the Yosemite Valley. They have evinced a great desireto see them in their rudely constructed summer camps, and topurchase some articles of their artistic basket and bead work, totake away as highly prized souvenirs. 

They are also anxious to learn something of their former modes oflife, habits and domestic industries, before their originaltribal relations were ruthlessly broken up by the sudden adventof the white population of gold miners and others in 1850, andthe subsequent war, in which the Indians were defeated, and, asa result, nearly exterminated. 

ORIGIN OF THE YOSEMITE INDIANS. 

According to statements made by Teneiya _(Ten-eye´-ya)_ [seefootnote] chief of the Yosemites, to Dr. L. H. Bunnell, andpublished by him in his book on the "Discovery of the Yosemite", the original Indian name of the Valley was Ah-wah´-nee, whichhas been translated as "deep grassy valley", and the Indiansliving there were called Ah-wah-nee´-chees, which signified"dwellers in Ah-wah´-nee. "

[Footnote: The Indian names are usually pronounced exactly asspelled, with each syllable distinctly sounded, and the principalaccent on the penult, as in Ah-wah´-nee, or the antepenult, asin Yo-sem´-i-te. Where doubt might exist, the accent will beindicated, or the pronunciation given in parenthesis. ]

[Transcriber's note: The remaining footnotes in the original text aremoved, in the present version, into the line of text and aremarked by square brackets, thus: Ah-wah´-nee [Yosemite Valley]. ]

Many years ago, the old chief said, the Ah-wah-nee´-chees hadbeen a large and powerful tribe, but by reason of wars and afatal black sickness, nearly all had been destroyed, and thesurvivors of the band fled from the Valley and joined othertribes. 

[Illustration: _Photograph by Fiske_. YOSEMITE FALLS (CHO´-LACK), 2, 634 Feet. Near the foot of these falls was located the village ofAh-wah´-nee, the Indian capital and residence of Chief Teneiya. There were eight other villages in the Valley. ]

For years afterwards this locality was uninhabited, but finallyTeneiya, who claimed to be descended from an Ah-wah-nee´-cheechief, left the Mo´nos, where he had born and brought up, and, gathering of his father's old tribe around him, visited theValley and claimed it as the birthright of his people. He thenbecame the founder of a new tribe or band, which received thename "Yo-sem´-i-te. " This word signifies a full-grown grizzlybear, and Teneiya said that the name had been given to his bandbecause they occupied the mountains and valley which were thefavorite resort of the grizzly bears, and his people were expertin killing them; that his tribe had adopted the name becausethose who had bestowed it were afraid of the grizzlies, and alsofeared his band. 

The Yosemites were perhaps the most warlike of any of the tribesin this part of the Sierra Nevada Mountains, who were, as a rule, a peaceful people, dividing the territory among them, andindulging in few controversies. In fact, these Indians in generalwere less belligerent and warlike than any others on the PacificCoast. When difficulties arose, they were usually settledpeacefully by arbitration, in a grand council of the chiefs andhead men of the tribes involved, without resorting to openhostilities. 

OTHER TRIBES. 

Other bands of Indians in the vicinity of the Yosemite Valleywere the Po-ho-nee´-chees who lived near the headwaters of thePo-ho´-no or Bridal Veil Creek in summer, and on the South Forkof the Merced´ River in winter, about twelve miles belowWawo´na; the Po-to-en´-cies, who lived on the Merced River;Wil-tuc-um´-nees, Tuol´-unme River; Noot´-choos andChow-chil´-las, Chowchilla Valley; Ho-na´-ches andMe´-woos, Fresno River and vicinity; and Chook-chan´-ces, SanJoaquin River and vicinity. 

These tribes, including the Yosemites, were all somewhataffiliated by common ancestry or by intermarriage, and weresimilar in their general characteristics and customs. They wereall called by the early California settlers, "Digger Indians, " asa term of derision, on account of their not being good fighters, and from their practice of digging the tuberous roots of certainplants, for food. 

INDIAN WAR OF 1851. 

Dr. Bunnell, in his book already referred to, has given thesoldiers' and white men's account of the cause of the Indian warof 1851, but a statement of the grievances on the part of theIndians, which caused the uniting of all the different tribes inthe mining region adjacent to Yosemite, in an attempt to drivethe white invaders from their country, has never been published, and a brief account of these grievances may be interesting. 

AGGRESSIONS BY THE WHITE SETTLERS. 

The first parties of prospecting miners were welcomed by theIndians with their usual friendliness and hospitality towardstrangers--a universal characteristic of these tribes, --and themining for gold was watched with great interest. They soonlearned the value of the gold dust, and some of them engaged inmining, and exchanged their gold at the trading stations forblankets and fancy trinkets, at an enormous profit to thetraders, and peace and good feeling prevailed for a short time. 

The report of the rich gold "diggin's" on the waters of theTuolumne, Merced, Mariposa, Chowchilla, and Fresno Rivers, soonspread, and miners by thousands came and took possession of thewhole country, paying no regard to the natural rights or wishesof the Indians. 

Some of the Indian chiefs made the proposition that if the minerswould give them some of the gold which they found in their partof the country, they might stay and work. This offer was notlistened to by the miners, and a large majority of the whiteinvaders treated the natives as though they had no rightswhatever to be respected. In some instances, where Indians hadfound and were working good mining claims, they were forciblydriven away by white miners, who took possession of their claimsand worked them. 

Moreover, the Indians saw that their main sources of food supplywere being rapidly destroyed. The oak trees, which produced theacorns--one of their staple articles of food, --were being cutdown and burned by miners and others in clearing up land forcultivation, and the deer and other food game were beingrapidly killed off or driven from the locality. 

[Illustration: _Copyrighted Photograph by Boysen_. AN INDIAN DANCER. Chow-chil-la Indian in full war-dance costume. ]

In the "early days, " before California was admitted as a freeState into the Union, it was reported, and was probably true, that some of the immigrants from the slave-holding States tookIndians and made slaves of them in working their mining claims. It was no uncommon event for the sanctity of their homes andfamilies to be invaded by some of the "baser sort, " and youngwomen taken, willing or not, for servants and wives. 

RETALIATION. 

In retaliation, and as some compensation for these many grievousoutrages upon their natural inalienable rights of domain andproperty, and their native customs, the Indians stole horses andmules from the white settlers, and killed them for food for theirfamilies, who, in many instances, were in a condition ofstarvation. 

Finally the chiefs and leading men of all the tribes involved metin a grand council, and resolved to combine their warrior forcesin one great effort to drive all their white enemies from thecountry, before they became more numerous and formidable. 

BEGINNING OF HOSTILITIES. 

To prepare for this struggle for existence, they made raids uponsome of the principal trading posts in the mining sections, killed those in charge, took all the blankets, clothing andprovisions they could carry away, and fled to the mountains, where they were soon pursued by the soldiers and volunteercitizens, and a spirited battle was fought without any decisiveadvantage to either side. 

The breaking out of actual hostilities created great excitementamong the whites, and an urgent call was made upon the Governorof the State for a military force to meet the emergency, andprotect the settlers--a force strong enough to thoroughly subduethe Indians, and remove all of them to reservations to beselected by the United States Indian Commissioners for thatpurpose. 

Meantime the Governor and the Commissioners, who had thenarrived, were receiving numerous communications, many of themfrom persons in high official positions, earnestly urging a morehumane and just policy, averring that the Indians had real causefor complaint, that they had been "more sinned against thansinning" since the settling of California by the whites, and thatthey were justly entitled to protection by the Government andcompensation for the spoliations and grievances they hadsuffered. 

These protests doubtless had some influence in delaying hostilemeasures, and in the inauguration of efforts to induce theIndians to come in and treat with the Commissioners, envoys beingsent out to assure them of fair treatment and personal safety. Many of the Indians accepted these offers, and, as the differenttribes surrendered, they were taken to the two reservations whichthe Commissioners had established for them on the Fresno River, the principal one being a few miles above the place where thetown of Madera is now located. 

As before stated, these Indians were not a warlike people. Theironly weapons were their bows and arrows, and these they soonfound nearly useless in defending themselves at long rangeagainst soldiers armed with rifles. Moreover, their stock ofprovisions was so limited that they either had to surrender orstarve. 

DISCOVERY OF YOSEMITE VALLEY. 

The Yosemites and one or two other bands of Indians had refusedto surrender, and had retreated to their mountain strongholds, where they proposed to make a last determined resistance. Activepreparations were accordingly made by the State authorities tofollow them, and either capture or exterminate all the tribesinvolved. For this purpose a body of State volunteers, known asthe Mariposa Battalion, was organized, under the command of MajorJames D. Savage, to pursue these tribes into the mountains; and, after many long marches and some fighting, the Indians were alldefeated, captured, and, with their women and children, put uponthe reservations under strong military guard. 

It was during this campaign that Major Savage and his mendiscovered the Yosemite Valley, about the 21st of March, 1851, while in pursuit of the Yosemites, under old Chief Teneiya, forwhom Lake Teneiya and Teneiya Canyon have appropriately beennamed. 

[Illustration: _Photograph by Foley. _THREE BROTHERS (WAW-HAW´-KEE), 3, 900 Feet. Named by the soldiers who discovered the Valley, to commemoratethe capture of three sons of Teneiya near this place. The Indianname means "Falling Rocks. "]

Chapter Two. 

EFFECTS OF THE WAR. 

The Yosemites and all of the other tribes named in the previouschapter were put upon the Fresno reservation. Major Savage, whohad been the leading figure in the war against the Indians, wasperhaps their best friend while in captivity, and finally losthis life in a personal quarrel, while resenting a wrong which hadbeen committed against them. 

The tribes from south of the San Joaquin River, who were alsoconquered in 1851, were put upon the Kings River and Tejon(_Tay-hone´_) reservations. 

LIFE ON THE RESERVATIONS. 

Ample food supplies, blankets, clothing and cheap fancy articleswere furnished by the Government for the subsistence, comfort andpleasure of the Indians on the reservations, and for a short timethey seemed to be contented, and to enjoy the novelty of theirnew mode of life. The young, able-bodied men were put to workassisting in clearing, fencing and cultivating fields for hayand vegetables, and thus they were partially self-supporting. Alarge portion of them, however, soon began to tire of therestraints imposed, and longed for their former condition offreedom, and many of them sickened and died. 

Old Teneiya, chief of the "Grizzlies, " was particularly affectedby the change in his surroundings, and by the humiliation ofdefeat. He suffered keenly from the hot weather of the plains, after his free life in the mountains, and begged to be allowed toreturn to his old home, promising not to disturb the whitesettlers in any way, a pledge which he did not break. 

DEATH OF TENEIYA. 

Teneiya was finally allowed to depart, with his family, afterhaving been on the reservation only a few months, and some of hisold followers afterwards stole away and joined him. With thisremnant of his band he returned to the Yosemite, but not longafterwards they were set upon by the Monos, a tribe from theeastern side of the Sierras, with whom they had quarreled, andthe old chief and many of his warriors were killed. It wasperhaps fitting that he should meet his death in the valley whichhe loved, and which he had so long defended against his enemies. 

RESTORED TO LIBERTY. 

In 1855, after four years of confinement on the reservations, anagreement was made with the Indian Commissioners, by the head menof the tribes, that if their people were again allowed theirfreedom, they would forever remain in peace with the whitesettlers, and try and support themselves free of expense to theGovernment. They were soon permitted to leave, and have eversince faithfully kept their promise. 

Most of them went back to the vicinity of their old homes, andmade temporary settlements on unoccupied Government land, as manyof their old village sites were now in possession of whitesettlers. As there was a very large crop of acorns that season, they gathered an abundant supply for winter use, and, with whatwas given to them in the way of food and clothing by some of thewhite settlers, they managed to get through the winter fairlywell. 

[Illustration: _Photograph by Foley_. CAPTAIN PAUL. One of the characters of the Valley. Supposed to be 105 yearsold, and a survivor of Teneiya's band. ]

HARDSHIP AND SUFFERING. 

Their four years' residence on the reservations, however, hadbeen more of a school in the vices of the whites than one of ahigher education. They became demoralized socially, addicted tomany bad habits, and left the reservations in worse conditionthan when they were taken there. Their old tribal relations andcustoms were nearly broken up, though they still had their headmen to whom they looked for counsel in all important matters. 

As the country became more settled, much of their main foodsupply, the acorns, was consumed by the domestic animals of theranchers, and their mode of living became more precarious andtransitory, and many of them were, at times, in a condition nearto starvation. In these straitened and desperate circumstances, many of their young women were used as commercial property, andpeddled out to the mining camps and gambling saloons for money tobuy food, clothing or whisky, this latter article being obtainedthrough the aid of some white person, in violation of law. 

Their miserable, squalid condition of living opened the way fordiseases of a malignant character, which their medicine men couldnot cure, and their numbers were rapidly reduced by death. 

At the present time there are not in existence a half-dozen ofthe old Yosemites who were living, even as children, when theValley was first discovered in 1851; and many of the other tribeshave been correspondingly reduced. 

[Illustration: _Photograph by Boysen. _YOSEMITE MOTHER AND PAPOOSE. The baby basket is carried on the back, like all burdens, andsupported by a band across the forehead. ]

Chapter Three. 

CUSTOMS AND CHARACTERISTICS. 

As stated in a previous chapter, all of the Indian tribesoccupying the region in the vicinity of the Yosemite Valley weremore or less affiliated by blood and intermarriage and resembledeach other in their customs, characteristics and religiousbeliefs. What is said, therefore, on these subjects in thefollowing pages, will be understood to apply generally to all ofthe tribes which have been mentioned as inhabiting this region, although, of course, minor differences did exist, principally dueto environment. As in the case of all primitive peoples, theirmode of life, food supply, etc. , were largely determined bynatural conditions, and the tribes living in the warm foot-hillsdiffered somewhat in these respects from those dwelling higher inthe mountains. 

DIVISION OF TERRITORY. 

In their original tribal settlements, at the time the firstpioneer whites came among them, the Indians had well defined orunderstood boundary lines, between the territories claimed byeach tribe for their exclusive use in hunting game and gatheringmeans of support; and any trespassing on the domain of others waslikely to cause trouble. This arrangement, however, did not applyto the higher ranges of the Sierras, which were considered commonhunting ground. 

COMMERCE AMONG THE TRIBES. 

As there was a difference in the natural products and resourcesof different sections of the country, there was a system ofreciprocal trade in the exchange of the different desirablecommodities. Sometimes commerce between tribes extended for along distance, as, for instance, the Indians on the western sideof the Sierra Nevada Mountains were entirely dependent upon thePai-utes _(Pye-yutes´)_ on the eastern side for the obsidian, akind of volcanic glass, from which they made the points for theirmost deadly arrows, used in hunting large game or when in mortalcombat with their enemies. They were also dependent upon thePai-utes for their supply of salt for domestic use, which came insolid blocks as quarried from salt mines, said to be two days'travel on foot from Mono Lake. 

From the Indians at or near the Catholic Missions to the South, on the Pacific Coast, they got their hunting knives of iron orsteel, and sea shells of various kinds, for personal or dressornaments, and also to be used as money. From the same sourcethey obtained beads of various forms, sizes and colors, cheapjewelry and other fancy articles, a few blankets, and pieces ofred bunting, strips of which the chiefs and head men wore aroundtheir heads as badges, indicating their official positions. 

COMMUNICATION. 

They had a very efficient system of quickly spreading importantnews by relays of special couriers, who took the news to thefirst stations or tribes in different directions, where otherstook the verbal dispatches and ran to the next station, and soon, so that all tribes within an area of a hundred miles wouldget the good or bad tidings within a few hours. In this mannerimportant communication was kept up between the different tribes. They also had well organized signal systems, by fires in thenight and smoke by day, on high points of observation--variationsin the lights (either steady, bright or flashing) indicatingsomewhat the character of the tidings thus given. 

DWELLINGS. 

Their winter huts, or _o´-chums_, as they termed them, wereinvariably of a conical form, made with small poles, and coveredwith the bark of the incense cedar (_Libocedrus decurrens_). Afew poles ten or twelve feet long were set in the ground aroundan area of about twelve feet in diameter, with their topsinclined together. The outside was then closely covered with longstrips of the cedar bark, making it perfectly water-tight. Anopening was left on the south side for an entrance, which couldbe readily closed with a portable door. An opening was also leftat the top for the escape of the smoke, a fire being kindled inthe center inside. 

[Illustration: _Drawing by Jorgensen_. INDIAN O´-CHUM. This style of house, made of cedar poles covered with bark, ismore easily heated than any other form of dwelling known. ]

One of these huts would hold a family of a half-dozen persons, with all their household property, dogs included; and there isno other form of a single-room dwelling that can be kept warmand comfortable in cold weather with so little fire, as thisIndian _o´-chum. _

Their under-bedding usually consisted of the skins of bears, deer, antelope or elk, and the top covering was a blanket or robemade of the skins of small fur-bearing animals, such as rabbits, hares, wildcats and foxes. The skins were cut in narrow strips, which were loosely twisted so as to bring the fur entirely aroundon the outside, and then woven into a warp of strong twine madeof the fine, tough, fibrous bark of a variety of milkweed(_Asclepias speciosa_). These fur robes were very warm, and werealso used as wraps when traveling in cold weather. 

During the warm summer season they generally lived outside inbrush arbors, and used their _o´-chums_ as storage places. 

CLOTHING. 

Their clothing was very simple and scant, before being initiatedinto the use of a more ample and complete style of covering whileliving at the reservations. The ordinary full complement of dressfor a man (_Nung´-ah_) was simply a breech-clout, or shorthip-skirt made of skins; that for a woman (_O´-hoh_) was askirt reaching from the waist to the knees, made of dresseddeerskin finished at the bottom with a slit fringe, and sometimesdecorated with various fancy ornaments. Both men and womenfrequently wore moccasins made of dressed deer or elk skin. Youngchildren generally went entirely nude. 

[Illustration: _Drawing by Jorgensen_. YOSEMITE MAIDEN IN NATIVE DRESS. This buckskin costume has now been replaced by the unpicturesquecalico of civilization. ]

CHARACTERISTICS. 

The Indians of the various tribes in this part of the Sierrasvary somewhat in physical characteristics, but in general are ofmedium height, strong, lean and agile, and the men are usuallyfine specimens of manhood. They are rather light in color, butfrequently rub their bodies with some kind of oil, which givesthe flesh a much redder and more glossy appearance. The hair isblack and straight, and the eyes are black and deep set. Thebeard is sparse, and in former times was not allowed to grow atall, each hair being pulled out with a rude kind of tweezers. They are naturally of a gentle and friendly disposition, buttheir experience with the white race has made them distant anduncommunicative to strangers. 

Most of the older Indians still cling to their old customs andmanner of living, and are very slow to learn or talk ourlanguage, but the younger ones are striving to live like thewhite people, and seem proud to adopt our style of dress andmanner of cooking. They all speak our language plainly, and somefew of them attend the public schools when living near by, andacquire very readily the common rudiments of an education. 

Their style of architecture is in a state of transition, likethemselves. Their old _o´-chum_ form of dwelling is now veryseldom seen--a rude building of more roomy and modern designhaving taken its place. 

All the able-bodied men are ready and willing to work at any kindof common labor, when they have an opportunity, and have learnedto want nearly the same amount of pay as a white man for the samework. 

As a rule, they are trustworthy, and when confidence is placed intheir honesty it is very rarely betrayed. During nearly the pastfifty years, a great many thousands of people have visited theYosemite Valley with their own camping outfits, and, during theday, and often all night, are absent on distant trips ofobservation, with no one left in charge of camp, yet there hasnever to my knowledge been an instance of anything being stolenor molested by Indians. There are, however, some dishonestIndians, who will steal from their own people, and some times, when a long distance from their own camp, they may steal from thewhites. A few, if they can get whisky, through the aid of somewhite person, will become drunk and fight among themselves, andoccasionally one of them may be killed; but, as a rule, they arepeaceful and orderly, and hold sacred the promise made to theIndian Commissioners by the old tribal chiefs, when released fromconfinement on the reservations, that they would forever keep thepeace, and never again make war against the white people. 

Chapter Four. 

SOURCES OF FOOD SUPPLY. 

The food supply of the Sierra Indians was extensive and abundant, consisting of the flesh of deer, antelope, elk and mustanghorses, together with fish, water-fowls, birds, acorns, berries, pine nuts, esculent herbage and the tuberous roots of certainplants, all of which were easily obtained, even with their simpleand limited means of securing them. Mushrooms, fungi, grasshoppers, worms and the larvae of ants and other insects, were also eaten, and some of these articles were considered greatdelicacies. 

HUNTING. 

Their main effective weapons for hunting large game were theirbows and obsidian-pointed arrows. Their manner of hunting waseither by the stealthy still hunt, or a general turn-out, surrounding a large area of favorable country and driving to acommon center, where at close range the hunters could sometimesmake an extensive slaughter. 

[Illustration: _Drawing by Jorgensen. _A YOSEMITE HUNTER. He wears a false deer's head, to deceive the game. ]

When on the still hunt for deer in the brushy, sparsely timberedfoothills of the Sierra Range of mountains, or higher up in theextensive forests, some of the hunters wore for a headgear afalse deer's head, by which deceptive device they were enabled toget to a closer and more effective range with their bows andarrows. This head-dress was made of the whole skin of a doe'shead, with a part of the neck, the head part stuffed with lightmaterial, the eyeholes filled in with the green feathered scalpof a duck's head, and the top furnished with light wooden horns, the branching stems of the manzanita (_Arctostaphylos_) beinggenerally used for this purpose. The neck part was made to fit onthe hunter's head and fasten with strings tied under the chin. This unique style of headgear was used by some Indian hunters formany years after they had guns to hunt with. 

[Illustration: _Drawing by Jorgensen_INDIAN SWEAT HOUSE. Used by the Yosemite hunters before starting after game. ]

The high ranges of the mountains, as already stated, wereconsidered common hunting ground by the different tribes. Thedeer, many of them, were in some degree migratory in theirhabits, being driven from the higher ranges to the foothills bythe deep winter snows, and in the spring following close to themelting, receding snow, back again to their favorite summerhaunts. 

Late in the summer, or early in the fall, just before holdingsome of their grand social or sacred festivals, the Indianhunters would make preparation for a big hunt in the mountains, to get a good supply of venison for the feast. One of the firstabsolute prerequisites was to go through a thorough course ofsweating and personal cleansing. This was done by resorting totheir sweat houses, which were similar in construction to the_o´-chums_, except that the top was rounded and the wholestructure was covered thickly with mud and earth to exclude theair. These houses were heated with hot stones and coals of fire, and the hunters would then crawl into them and remain until in aprofuse perspiration, when they would come out and plunge intocold water for a wash-off. This was repeated until they thoughtthemselves sufficiently free from all bodily odor so that thedeer could not detect their approach by scent, and flee forsafety. 

After this purification they kept themselves strictly ascelibates until the hunt was over, though their women went alongto help carry the outfit, keep camp, cook, search for berries andpine nuts, and assist in bringing to camp and taking care of thedeer as killed, and in "packing" the meat out to the place ofrendezvous appointed for the grand ceremonies and feast. 

Their usual manner of cooking fresh meat was by broiling on hotcoals, or roasting before the fire or in the embers. Sometimes, however, they made a cavity in the ground, in which they built afire, which was afterwards cleared away and the cavity lined withvery hot stones, on which they placed the meat wrapped in greenherbage, and covered it with other hot rocks and earth, to remainuntil suitably cooked. 

When they had a surplus of fresh meat they cut it in strips andhung it in the sun-shine to dry. The dried meat was generallycooked by roasting in hot embers, and then beaten to soften itbefore being eaten. 

A young hunter never ate any of the first deer he killed, as hebelieved that if he did so he would never succeed in killinganother. 

FISHING. 

They had various methods of catching fish--with hook and line, with a spear, by weir-traps in the stream, and by saturating thewater with the juice of the soap-root plant (_Chlorogalumpomeridianum_). Before they could obtain fishhooks of modernmake, they made them of bone. Their lines were made of the tough, fibrous, silken bark of the variety of milkweed or silkweed, already mentioned. Their spears were small poles pointed with asingle tine of bone, which was so arranged that it becamedetached by the struggles of the fish, and was then held by astring fastened near its center, which turned it crosswise of thewound and made it act as an effective barb. 

Their weir-traps were put in the rapids, and constructed bybuilding wing dams diagonally down to the middle of the streamuntil the two ends came near together, and in this narrow outletwas placed a sort of wicker basket trap, made of long willowsprouts loosely woven together and closed at the pointed lowerend, which was elevated above the surface of the water below thedam. The fish, in going down stream, ran into this trap, and soonfound themselves at the lower end and out of the water. 

The soap-root was used at a low stage of water, late in summer. They dug several bushels of the bulbous roots and went to asuitable place on the bank, where the roots were pounded into apulp, and mixed with soil and water. This mixture, by thehandful, was then rubbed on rocks out in the stream, which roiledthe water and also made it somewhat foamy. The fish were soonaffected by it, became stupid with a sort of strangulation, androse to the surface, where they were easily captured by theIndians with their scoop baskets. In a stream the size of theSouth Fork of the Merced River at Wawona, by this one operationevery fish in it for a distance of three miles would be taken ina few hours. 

The fish were generally cooked by roasting on hot coals fromburned oak wood or bark. 

ACORNS AS FOOD. 

Acorns were their main staple article of breadstuff, and they arestill used by the present generation whenever they can beobtained. 

[Illustration: _Drawing by Mrs. Jorgensen. _CHUCK´-AH. Storehouse for nuts and acorns, thatched with pine branches, points downward, to keep out mice and squirrels. ]

They are gathered in the fall when ripe and are preserved forfuture use in the old style Indian _cache_ or storehouse. Thisconsists of a structure which they call a _chuck´-ah_, which isa large basket-shaped receptacle made of long willow sproutsclosely woven together. It is usually about six feet high andthree feet in diameter. It is set upon stout posts about threefeet high and supported in position by four longer posts on theoutside, reaching to the top, and there bound firmly to keep themfrom spreading. The outside of the basket is thatched with smallpine branches, points downward, to shed the rain and snow, and toprotect the contents from the depredations of squirrels andwoodpeckers. When filled, the top also is securely covered withbark, as a protection from the winter storms. When the acorns arewanted for use, a small hole is made at the bottom of the_chuck´-ah_, and they are taken out from time to time asrequired. 

The acorns from the black or Kellogg's oak (_QuercusCalifornica_) are considered much the best and most nutritiousby the Indians. This is the oak which is so beautiful andabundant in the Yosemite Valley. 

These acorns are quite bitter, and are not eaten in their naturalcondition, as most fruit and nuts are eaten, but have to be quiteelaborately prepared and cooked to make them palatable. First, the hull is cracked and removed, and the kernel pounded or groundinto a fine meal. In the Yosemite Valley and at other Indiancamps in the mountains, this is done by grinding with their stonepestles or _metats (may-tat´s)_ in the _ho´yas_ or mortars, worn by long usage in large flat-top granite rocks, one of whichis near every Indian camp. Lower down in the foothills, wherethere are no suitable large rocks for these permanent mortars, the Indians used single portable stone mortars for this purpose. 

[Illustration: _Photograph by Fiske_. HO´-YAS AND ME-TATS´. Rude mortars and pestles for grinding acorn meal. The holes havebeen worn in the granite by constant use. ]

After the acorns are ground to a fine meal, the next process isto take out the bitter tannin principle. This is done in thefollowing manner: They make large shallow basins in clean washedsand, in the center of which are laid a few flat, fan-like endsof fir branches. A fire is then made near by, and small stonesof four or five pounds in weight are heated, with which they warmwater in some of their large cooking baskets, and mix the acornmeal with it to the consistency of thin gruel. This mixture ispoured into the sand basins, and as the water leaches out intothe sand it takes with it the bitter quality--the warm waterbeing renewed until all the bitter taste is washed out from themeal sediment, or dough. 

This is then taken, and, after being cleansed from the adheringsand, is put into cooking baskets, thinned down with hot water tothe desired condition, and cooked by means of hot stones whichare held in it with two sticks for tongs. The mush, whilecooking, is stirred with a peculiar stirring stick, made of atough oak sprout, doubled so as to form a round, open loop at oneend, which is used in lifting out any loose stones. When thedough is well cooked, it is either left _en masse_ in the basketor scooped out in rolls and put into cold water to cool andwarden before being eaten. Sometimes the thick paste is made intocakes and baked on hot rocks. One of these cakes, when rolled inpaper, will in a short time saturate it with oil. This acornfood is probably more nutritious than any of the cereals. 

INDIAN DOGS. 

The Indian dogs, of which every family had several, are as fondof the acorn food as their owners. These dogs are made useful intreeing wild-cats, California lions and gray squirrels, and arevery expert in catching ground squirrels by intercepting themwhen away from their burrows, and when the Indians drown them outin the early spring by turning water from the flooded streamsinto their holes. 

As far as can be learned, dogs were about the only domesticanimals which the Yosemites, and other adjacent tribes ofIndians, kept for use before the country was settled by the whitepeople. 

NUTS AND BERRIES. 

Pine nuts were another important article of food, and were muchprized by the Indians. They are very palatable and nutritious, and are also greatly relished by white people whenever they canbe obtained. The seeds of the Digger or nut pine (_PinusSabiniana_) were the ones most used on the western side of theSierras, although the seeds of the sugar pine (_P. Lambertiana_)were also sometimes eaten. On account of their soft shell, nutsfrom the pinon pine (_P. Monophylla_), which grows principally onthe eastern side of the mountains, were considered superior toeither of the other kinds, and were an important article ofbarter with the tribes of that region. All of these trees arevery prolific, and their crop of nuts in fruitful years has beenestimated to be even greater than the enormous wheat crop ofCalifornia, although of course but a very small portion of it isever gathered. Many other kinds of nuts and seeds were alsoeaten. 

The principal berries used by the Indians of Yosemite and tribeslower down in the foothills were those of the manzanita(_Arctostaphylos glauca_). They are about the size ofhuckleberries, of a light brown color, and when ripe have theflavor of dried apples. They are used for eating, and also tomake a kind of cider for drinking, and for mixing with some foodpreparations. Manzanita is the Spanish for "little apple, " andthis shrub, with its rich red bark and pale green foliage, isperhaps the most beautiful and most widely distributed inCalifornia. Strawberries, black raspberries, elderberries, wildcherries and the fruit of the Sierra plum (_Prunus subcordata_)are also used by the Indians, but wild edible berries are not asplentiful in California as they are in the Atlantic States. 

GRASSHOPPERS AND WORMS. 

In addition to the staple articles of food already mentioned, many other things were eaten when they could be obtained. Theseincluded grasshoppers, certain kinds of large tree worms, thewhite fungi which grows upon the oak, mushrooms, and the larvaeand pupae of ants and other insects. The pupae of a certain kindof fly which breeds extensively on the shores of Mono Lake, aboutforty miles from Yosemite, was an important article of commerceacross the mountains, and was made into a kind of paste called_ka-cha´-vee_, which is still much relished by the Indians, andis a prominent dish at their feasts. 

The manner of catching grasshoppers was to dig a large hole, somewhat in the shape of a fly trap, with the bottom largerthan the opening at the top, so that the insects could notreadily get out of it. This hole was dug in the center of ameadow, which was then surrounded by Indians armed with smallboughs, who beat the grasshoppers towards a common center anddrove them into the trap. A fire was then kindled on top of them, and after they had been well roasted they were gathered up andstored for future use. 

[Illustration: _Photograph by Fiske_. A WOOD GATHERER. As in all Indian tribes, the women do most of the work. ]

Other articles of food were various kinds of roots, grasses andherbage, some of which were cooked, while others were eaten intheir natural condition. The lupine (_Lupinus bicolor_ and otherspecies), whose brilliant flowers are such a beautiful feature ofall the mountain meadows in the spring and summer, was a favoriteplant for making what white people would call "greens, " and wheneaten was frequently moistened with some of the manzanita cideralready referred to. Among the roots used for food were those ofthe wild caraway (_Carum_), wild hyacinth (_Brodioea_), sorrel(_Oxalis_), and camass (_Camassia esculenta_). 

Chapter Five

RELIGIOUS CEREMONIES AND BELIEFS. 

The Indians of this region, in common with most, if not all, ofthe North American aborigines, were of a highly religioustemperament, most devout in their beliefs and observances, andeasily wrought upon by the priests or medicine men of theirtribes. Elaborate ceremonies were carried out, in which all ofthe details were highly symbolical, and some of their curious andpicturesque superstitions were responsible for acts of crueltyand vengeance, which in many cases were foreign to their naturaldisposition. 

DANCES. 

Dancing was an important part of all religious observances, andwas practiced purely as a ceremonial, and never for pleasure orrecreation. Both men and women took part, the men executing apeculiar shuffling step which involved a great deal of stampingupon the ground with their bare feet, and the women performing acurious sideways, swaying motion. Some of the dancers carriedwands or arrows, and indulged in wild gesticulations. Theyusually circled slowly around a fire, and danced to the point ofexhaustion, when others would immediately take their places. Theceremony was accompanied by the beating of rude drums, and by amonotonous chant, which was joined in by all the dancers. 

The great occasions for dancing were before going to war, andwhen cremating the bodies of their dead. The war dance wasprobably the most elaborate in costume and other details, and ofrecent years the Indians have sometimes given public exhibitionsof what purported to be war dances, but these performances, likeeverything else which they do from purely mercenary motives, arevery poor imitations of the originals, and it is doubtful if theyhave ever allowed a genuine war dance to be witnessed by whitemen. 

FESTIVALS. 

The various tribes in the vicinity of Yosemite Valley areaccustomed to hold a great meeting or festival once a year, eachtribe taking its turn as hosts, and the others sometimes comingfrom considerable distances. At these meetings there are dancesand other ceremonials, and also a grand feast, for whichextensive preparations are made. Another feature of the occasionis the presentation of gifts to the visiting tribes, consistingof money, blankets, clothing, baskets, bead-work, or othervaluable articles. These presents, or their equivalent, no matterhow small they may be, are always returned to the givers at thenext annual festival, together with additional gifts, which, inturn, must be given back the following year, and so on. 

At these gatherings an Indian is appointed to secure and keep onhand a good supply of wood for the camp fires, and every day hespreads a blanket on the ground and sits on it, and the otherIndians throw money, clothing, or other contributions, into theblanket, to pay him and his assistants for their services. Atother times this man acts as a messenger or news carrier--firstspreading his blanket to collect his fees, and then starting offon his mission. 

MARRIAGE. 

Many of the Indians in Mariposa and adjoining counties werepolygamists, having two or three, and sometimes more, wives. Someof the chiefs and head men would have wives from several of theadjacent tribes, which had a tendency to establish permanentfriendly relations among them. 

Every man who took a young woman for his wife had to buy her. Young women were considered by their parents as personalchattels, subject to sale to the highest suitable bidder, and thepayment of the price constituted the main part of the marriageceremony. The wife was then the personal property of the husband, which he might sell or gamble away if he wished; but suchinstances were said to be very rare. In case negotiations for amarriage fell through, the preliminary payments were scrupulouslyreturned to the rejected suitor by the parents. 

Even a widow, independent of control in the matter of marriage, if she consented to become a man's wife, received somecompensation herself from her intended husband. 

[Illustration: _Photograph by Dore_. A YOUNG YOSEMITE. The babies are tied to their baskets to make them straight, andkeep them out of mischief. ]

It is said that in their marital relations they were as a rulestrictly faithful to each other. If the woman was found to beguilty of unfaithfulness to her husband, the penalty was death. Such a thing as a man whipping or beating his wife was neverknown. Whipping under any circumstances was considered a morehumiliating and disgraceful punishment than death. 

Even in the management of children, whipping was never resortedto as punishment for disobedience. In fact, children were alwaystreated in such a kind, patient, loving manner, that disobediencewas a fault rarely known. The pre-natal maternal influence, andsubsequent treatment after birth, were such that they werenaturally patient and readily submissive to kind parentalcontrol. 

In recent years, under the influence and examples often seen inwhat is called civilized life, Indian husbands have been known tobeat their wives, and mothers to whip their children. 

[Illustration: _Photograph by Boysen_. LENA AND VIRGIL. The canopy of the baby basket is called Cho-ko´-ni and theRoyal Arches, from their resemblance to it, have also receivedthis name from the Indians. ]

MEDICINE MEN. 

At the time of the settlement of California by the whites, everyIndian tribe had its professional doctors or medicine men, whoalso acted as religious leaders. They were the confidentialcounselors of the chiefs and head-men of the tribes, and hadgreat influence and control over the people. They claimed to bespiritual mediums, and to have communication with the departedspirits of some of their old and most revered chieftains and dearfriends, now in a much more happy condition than when here inearthly life. They were thought to be endowed with supernaturalpowers, not only in curing all diseases (except those due to oldage), but also in making a well person sick at their pleasure, even at a distance; but when their sorcery failed to work ontheir white enemies and exterminate them, they lost theconfidence of their followers to a large extent. 

With the invasion of the white settlers came forced changes intheir old customs and manner of living, and a new variety ofepidemic and other diseases. When a doctor failed to cure thesediseases, and several deaths occurred in quick succession in acamp, they believed the doctor was under the control of some evilspirit, and killed him. 

After the Indians were given their freedom from the reservationsin 1855, the old ones, subdued and broken-hearted, sickened anddied very fast, and most of the men doctors were killed off in afew years. There are none known who now attempt to act in thatcapacity. 

There are still some women doctors who continue to practice themagic art, but as there are now but very few Indians, there isnot so much sickness, and very few deaths in a year, so that thedoctors very rarely forfeit their lives by many of their patientsdying in quick succession. 

Their most common mode of treatment in cases of sickness was toscarify the painful locality with the sharp edge of a piece ofobsidian, and suck out the blood with the mouth. In cases ofheadache, the forehead was operated on; in a case of colic theabdomen was treated in the same way, as were also all painfulswellings on any part of the body. 

The grand object of the doctor was to make the patient andfamily firmly believe that his course of treatment was removingthe cause of the sickness. To aid in strengthening this belief, after diagnosing the case, and before commencing operations, hewould quietly retire for a short time, ostensibly to get underthe influence of the divine healing spirit, but in reality tofill his mouth with several small articles, such as bits of woodor stone; he was then ready to commence treatment. After suckingand spitting pure blood a few times, he began to spit out withthe blood, one after another, the things he had in his mouth, atthe sight of which all the attendants would join in a chorus ofgrunts of astonishment, and the doctor would pretend to be verymuch nauseated. In most ordinary cases two or three treatmentseffected a cure. 

The doctors also made use of certain rare medicinal plants intreating some diseases. The Indian women have great faith incharms made of the pungent roots of some rare plants from thehigh mountain ranges, which they wear on strings around theirnecks, or on a string of beads, to protect them from sickness. 

In cases of malignant sores or ulcers on any part of the body, the doctors treated them by applying dirt or earth, and in warmweather would excavate a place in the ground and put the patientin it, either in a sitting or recumbent position, as the natureof the case required, and cover the affected part with earth forseveral hours, daily. Sometimes, by this mode of treatment, wonderful cures were made. 

In all cases, if a doctor failed to cure a disease, and thepatient died, he was obliged to refund to the relatives any feewhich he had received for his services. 

DISPOSING OF THE DEAD. 

In the early days of the settlement of California, it seemed tobe the universal custom of the Indians along the foothills of theSierra Nevada range of mountains to burn the bodies of theirdead. 

A suitable pile of readily combustible wood was prepared. Thebody was taken charge of by persons chosen to perform the lastsacred rites, and firmly bound in skins or blankets, and thenplaced upon the funeral pyre, with all the personal effects ofthe deceased, together with numerous votive offerings fromfriends and relatives. The chief mourners of the occasion seemedto take but little active part in the ceremonies. When all wasready, one of the assistants would light the fire, and theterrible, wailing, mournful cry would commence, and theprofessional chanters, with peculiar sidling movements andfrantic gestures, would circle round and round about the burningpile. Occasionally, on arriving at the northwest corner of thepile, they would stop, and, pointing to the West, would end acrying refrain by exclaiming "_Him-i-la´-ha!_" When thesebecame exhausted, others would step in and take their places, andthus keep up the mournful ceremony until the whole pile wasconsumed. 

After the pile had cooled, the charred bones and ashes weregathered up, a few pieces of bone selected, and the remainderburied. Of the pieces retained, some would be sent to distantrelatives, and the others pounded to a fine powder, then mixedwith pine pitch and plastered on the faces of the nearest femalerelatives as a badge of mourning, to be kept there until itnaturally wore off. Every Indian camp used to have some of thesehideous looking old women in it in the "early days. "

One principal reason for burning the bodies of the dead was thebelief that there is an evil spirit, waiting and watching for theanimating spirit or soul to leave the body, that he may get it totake to his own world of darkness and misery. By burning theperishable body they thought that the immortal soul would be morequickly released and set free to speed to the happy spirit worldin the _El-o´-win_, or far distant West, while with their loud, wailing cries the evil spirit was kept away. 

The young women take great care of their long, shiny, black hair, of which they all feel very proud, as adding much to theirpersonal beauty, and they seldom have it cut before marriage. Butupon the death of a husband the wife has her hair all cut off andburned with his body, so that he may still have it in his futurespirit home, to love and caress as a memento of his livingearth-wife. 

[Illustration: _Photograph by Boysen_. OLD KALAPINE. One of the oldest Indians in the Valley. The short hair is abadge of widowhood. ]

These Indians believe that everything on earth, both natural andartificial, is endowed with an immortal spirit, which isindestructible, and that whatever personal property or preciousgifts are burned, either with the body or in later years for thedeparted friend's benefit, will be received and made use of inthe spirit world. In recent years the Yosemites and otherremnants of tribes closely associated with them, have adopted thecustom of the white people, and bury their dead. The fine, expensive blankets, and most beautifully worked baskets, whichhave been kept sacredly in hiding for many years, to be buriedwith the owner, are now cut into small fragments before beingdeposited in the ground, for fear some white person willdesecrate the grave by digging them up and carrying them away. 

There are no people in the world who more reverence for theirdead, or hold memory more sacred, than these so-called "Digger"Indians. After being released from the reservations they keptthemselves in abject poverty for many sacrificing their bestblankets, baskets and clothing in the devouring flames of a firekindled for that purpose, when holding their annual mourningfestivals in memory of their dead friends. 

RELIGIOUS BELIEFS. 

The old Indians are all very reticent regarding their religiousbeliefs. They hold them too sacred to be exposed to possibleridicule, and it is therefore very difficult to get informationfrom them by direct questions. 

They seem, however, to have a vague, indistinct belief ortradition that their original ancestors, in the long forgottenpast, dwelt in a better and much more desirable country thanthis, in the _El-o´-win_, or distant West, and that by somemisfortune or great calamity they were separated from that nappyland, and became wanderers in this part of the world. They alsobelieve that the spirits of all good Indians will be permitted, after death, to go back to that happy country of their ancestors'origin; but that the spirits of bad Indians have to serve anotherearth life in the form of a grizzly bear, as a punishment fortheir former crimes. Hence, no Indians ever eat bear meat ifthey know it. 

All the old Indians are spiritualists, and very superstitious intheir religious beliefs. One special tenet is that if one oftheir relatives or friends has been murdered, he will not receivethem on terms of friendship in the spirit world unless theyrevenge his death, by either killing the murderer or some one ofthe same blood. This belief sometimes results in an entirelyinnocent person being put to death. 

They all have a great fear of evil spirits, which they believehave the power to do them much harm and defeat theirundertakings. They also have a fairly distinct idea of a Diety orGreat Spirit, who never does them any harm, and whose home is inthe happy land of their ancestors in the West. 

[Illustration: _Photograph by Boysen_. YOSEMITE BASKETRY. The Ellen Boysen collection of baskets and bead work. ]

Chapter Six

NATIVE INDUSTRIES. 

The Yosemites and other kindred or adjacent tribes have beenbranded as "Diggers, " and are generally thought to be the lowestclass of Indians in America, but in some lines of artistic workthey excelled all other tribes. For example, their basketry work, for domestic and sacred purposes, and their bows and arrows, wereof very superior workmanship and fine finish. 

BASKETRY AND BEAD WORK. 

Many years ago the chief industry of the Indian women, aside fromtheir other domestic duties, was the making of baskets. They madea great variety of shapes and sizes for their common use, andalso many of a more artistic design and finer finish for thesacred purpose of being burned or buried with their bodies, orthat of some relative or dear friend, after death. The basketsdevoted to this special purpose are the finest made, but are veryseldom seen by any white person, and are not for sale at anyprice. This finest style of work seems to have been made aspecialty by certain of the most artistic workers in each tribe. 

[Illustration: MRS. JORGENSEN'S COLLECTION OF BASKETS. For the mythical origin of basket-making in the Yosemite see"Legend of To-tau-kon-nu´-la and Tis-sa´-ack. "]

At the present time, in their more modern style of living, theydo not require so many baskets, and the industry of making themis fast on the decline. Some of the old women, however, stillcontinue to make such as are required for their own use, and afew others for sale. 

Most of the ornamental figures and designs worked into the finestbasketry are symbolical in character, and of so ancient an originthat Indians of the present day do not know what many of them areintended to represent. They have simply been copied from timeimmemorial, with the idea that they were necessary for thecomplete finish and beauty of the article made. 

In recent years they sometimes make use of more modern styles ofornamentation, which they see in print. 

[Illustration: _Photograph by Fiske_. INDIAN BEAD WORK. Mrs. George Fiske's collection of Yosemite and Pai-ute´ beadwork. ]

Many of the young women are now giving their attention to makingfancy bead work, in the form of ornamental belts and hat-bands, but this is an industry of very modern origin. Some of them areemployed by white people to do laundry and other work, and anylabor of this kind pays them better than making baskets for sale. Forty years ago a finely made basket could have been bought forless than ten dollars. At present, if the time spent in gettingand preparing the necessary materials, and in working them intothe basket, were paid for at the same rate per day that a youngwoman receives for doing washing in the hotel laundry, or forprivate families, it would amount to over one hundred dollars. 

Most of the baskets made for domestic use are so closely woventhat they are practically water-tight, and are used for cookingand similar purposes. Over on the eastern side of the SierraNevada Mountains, near the dry, desert country, the Indians makesome of their baskets in the form of jugs of various sizes. Theseare smeared over with a pitch composition, which renders themperfectly water-tight, and they are used for carrying water whentraveling over those desolate, sandy wastes. 

BOWS AND ARROWS. 

The Indian men showed no less ingenuity artistic skill in theirspecial lines of work than the women, especially in manufactureof their bows and arrows, in the making of fish lines and coarsertwine out of the soft, flexible bark of the milkweed (_Asclepiasspeciosa_), and in making other useful implements and utensilswith the very limited means at their disposal. 

Their bows were made of a branch of the incense cedar(_Libocedrus decurrens_), or of the California nutmeg (_TumionCalifornicum [Torreya])_, made flat on the outer side, androunded smooth on the inner or concave side when the bow isstrung for use. The flat, outer side was covered with sinew, usually that from the leg of a deer, steeped in hot water untilit became soft and glutinous, and then laid evenly and smoothlyover the wood, and so shaped at the ends as to hold the string inplace. When thoroughly dry the sinew contracted, so that the bowwhen not strung was concave on the outer side. 

[Illustration: _Photograph by Boysen. _A BASKET MAKER. She is weaving a burden basket. The one to the left is forcooking, and a baby basket stands against the tent. ]

When not in use the bow was always left unstrung. To string itfor use, it was necessary in cold weather to warm it, thus makingit more elastic and easily bent. The best strings were alsomade of sinew, or of pax-wax cartilage, for their finest bows. 

The arrows were made of reeds and various kinds of wood, including the syringa (_Philadelphus Lewisii_) and a small shrubor tree which the Indians called _Le-ham´-i-tee, _ orarrow-wood, and which grew quite plentifully in what is now knownas Indian Canyon, near the Yosemite Falls. 

The finest arrows were furnished with points made of obsidian, orvolcanic glass, which was obtained in the vicinity of Mono Lakeon the eastern side of the Sierras. It required great care anddelicate skill to work this brittle material into the fine sharppoints, and the making of them seemed to be a special business ortrade with some of the old men. Arrows furnished with thesepoints were only used in hunting large game, or in hostile combatwith enemies; for common use, in hunting small game, the hardwooden arrow was merely sharpened to a point. 

The butt, or end used on the string, was furnished with three orfour short strips of feathers taken from a hawk's wing, andfastened on lengthwise. These strips of feathers are supposed toaid in the more accurate flight of the arrow when shot from thebow. 

When out on a hunt the Indian carried his bow strung ready foruse, and his bundle of assorted arrows in a quiver made of theskin of a small fox, wild-cat or fisher, hung conveniently overhis shoulder. 

These primitive weapons, which were in universal use by theYosemite Indians fifty years ago, are now never seen except insome collection of Indian relics and curios. 

Other articles manufactured by these tribes were stone hammers, and also others made from the points of deer horns mounted onwooden handles, which they used in delicately chipping thebrittle obsidian in forming arrowheads. Rude musical instruments, principally drums and flageolets, were also made. 

Chapter Seven. 

MYTHS AND LEGENDS. 

The Indians of the Yosemite Valley and vicinity have a great fundof mythological lore, which has been handed down verbally fromgeneration to generation for hundreds of years, but they are veryreluctant to speak of these legends to white people, and it isextremely difficult to get reliable information on the subject. Moreover, the Indians most familiar with them have not asufficient knowledge of the English language to be able toexpress their ideas clearly. 

Many Yosemite legends have been published at different times andin various forms, and it is probable that most of them have hadat least a foundation in real Indian myths, but many areobviously fanciful in some particulars, and it is impossible totell how much is of Indian origin and how much is due to poeticembellishment. When asked about some of these legends, many yearsago, one of the old Yosemite Indians remarked contemptuously, "White man too much lie. "

On the other hand, red men as well as white men are sometimesgiven to romancing, and I have known of cases where "legends"would be manufactured on the spur of the moment by some youngIndian to satisfy an importunate and credulous questioner, to thekeen but suppressed amusement of other Indians present. 

It will therefore be seen that this subject is surrounded withsome difficulty, and it must not be understood that the legendshere given are vouched for as of wholly Indian origin. Some ofthem, notably those of the Tul-tok´-a-na and the second legendof Tis-sa´-ack, have been accepted by eminent ethnologists, andare believed to be purely aboriginal, while others have doubtlessbeen somewhat idealized in translation and in the course ofnumerous repetitions. 

The legend of To-tau-kon-nu´-la and Tis-sa´-ack is made up offragments of mythological lore obtained from a number of oldIndians at various times during the past fifty years. It variessomewhat from other legends which have been published regardingthese same characters, but it is well known that the Indiansliving in Yosemite in recent years are of mixed tribal origin anddo not all agree as to the traditional history of the region, northe names of the prominent scenic features, nor even of theValley itself. And this largely accounts for the fact that someof the legends do not harmonize with each other in details or insentiment. All of them, however, are picturesque, and theycertainly give an added interest to the natural beauties andwonders with which they are associated. 

LEGEND OF TO-TAU-KON-NU´-LA AND TIS-SA´-ACK. 

Innumerable moons and snows have passed since the Great Spiritguided a little band of his favorite children into the beautifulvale of Ah-wah´-nee [Yosemite Valley], and bid them stop andrest from their long and weary wanderings, which had lasted eversince they had been separated by the great waters from the happyland of their forefathers in the far distant _El-o´-win_(West). 

Here they found food in abundance for all. The rivers gave themplenty of _la-pe´-si_ (trout). They found in the meadows sweet_ha´-ker_ (clover), and sour _yu-yu-yu-mah_ (oxalis) for springmedicine, and sweet _toon´-gy_ and other edible roots inabundance. The trees and bushes yielded acorns, pine nuts, fruitsand berries. In the forests were herds of _he´-ker_ (deer) andother animals, which gave meat for food and skins for clothingand beds. And here they lived and multiplied, and, as instructedby their medicine men, worshipped the Great Spirit which gavethem life, and the sun which warmed and made them happy. 

[Illustration: _Photograph by Boysen_. MARY. Daughter of Captain John, one of the last Chiefs of theYosemites. ]

They also kept in memory the happy land of their forefathers. Thestory was told by the old people to the young, and they againtold it to their children from generation to generation, and theyall believed that after death their spirits would return to dwellforever in that distant country. 

They prospered and built other towns outside of Ah-wah´-nee, and became a great nation. They learned wisdom by experience andby observing how the Great Spirit taught the animals and insectsto live, and they believed that their children could absorb thecunning of the wild creatures. And so the young son of theirchieftain was made to sleep in the skins of the beaver andcoyote, that he might grow wise in building, and keen of scent infollowing game. On some days he was fed with _la-pe´-si_ thathe might become a good swimmer, and on other days the eggs of thegreat _to-tau´-kon_ (crane) were his food, that he might growtall and keen of sight, and have a clear, ringing voice. He wasalso fed on the flesh of the _he´-ker_ that he might be fleetof foot, and on that of the great _yo-sem´-i-te_ (grizzly bear)to make him powerful in combat. 

And the little boy grew up and became a great and wise chieftain, and he was also a rain wizard, and brought timely rains for thecrops. 

As was the custom in giving names to all Indians, his name waschanged from time to time, as his character developed, until hewas called Choo´-too-se-ka´, meaning the Supreme Good. Hisgrand _o-chum_ (house) was built at the base of the great rockcalled To-tau-kon-nu´-la [El Capitan], because the great_to-tau´-kons_ made their nests and raised their young in ameadow at its summit, and their loud ringing cries resounded overthe whole Valley. 

As the moons and snows passed, this great rock and all the greatrocky walls around the Valley grew in height, and the hillsbecame high mountains. 

After a time Choo´-too-se-ka´ built himself a great palace_o´-chum_ on the summit of the rock To-tau-kon-nu´-la, andhad his great chair of state a little west of his palace, whereon all festival occasions he could overlook and talk to the greatmultitude below; and the remains of this chair are still to beseen. 

Choo´-too-se-ka´ was then named To-tau-kon-nu´-la, becausehe had built his _o´-chum_ on the summit of the great rock andtaken the place of the _to-tau´-kons_. He had no wife, but allthe women served him in his domestic needs, as he was their greatchief, and his wishes were paramount. The many valuable donationswhich he received from his people at the great annual festivalsmade him wealthy beyond all personal wants, and he gave freely tothe needy. 

One day, while standing on the top of the great dome [SentinelDome] above the south wall of the Valley, watching the greatherds of deer, he saw some strange people approaching, bearingheavy burdens. They were fairer of skin, and their clothing wasdifferent from that of his people, and when they drew near heasked them who they were and whence they came. 

And a woman replied, "I am Tis-sa´-ack, and these are some ofmy people. We come from _cat´-tan chu´-much_ (far South). Ihave heard of your great wisdom and goodness, and have come tosee you and your people. We bring you presents of many finebaskets, and beads of many colors, as tokens of our friendship. When we have rested and seen your people and beautiful valley wewill return to our home. "

[Illustration: _Photograph by Foley_HALF DOME (TIS-SA´-ACK). 5, 000 Feet. Named for a woman in Indian mythology who was turned to stone forquarreling with her husband. See "Legend of Tis-sa´-ack. "]

To-tau-kon-nu´-la was much pleased with his fair visitor, andbuilt a large _o´-chum_ for her and her companions on thesummit of the great dome at the east end of the Valley [HalfDome], and this dome still retains her name. 

And she tarried there and taught the women of Ah-wah´-nee howto make the beautiful baskets which they still make at thepresent day; and To-tau-kon-nu´-la visited her daily, andbecame charmed with her loveliness, and wanted her to remain andbe his wife, but she denied him, saying, "I must return to mypeople, " and, when he still persisted, she left her _o´-chum_in the night and was never seen again. And the love-strickenchieftain forgot his people, and went in search of her, and theywaited many moons for his return and mourned his long absence, but they never saw him more. 

This was the beginning of a series of calamities which nearlydestroyed the great tribe of Ah-wah-nee´-chees. First a greatdrouth prevailed, and the crops failed, and the streams of waterdried up. The deer went wild and wandered away. Then a dark cloudof smoke arose in the East and obscured the sun, so that it gaveno heat, and many of the people perished from cold and hunger. Then the earth shook terribly and groaned with great pain, andenormous rocks fell from the walls around Ah-wah´-nee. Thegreat dome called Tis-sa´-ack was burst asunder, and half of itfell into the Valley. A fire burst out of the earth in the East, and the _ca´-lah_ (snow) on the sky mountains was changed towater, which flowed down and formed the Lake Ah-wei´-yah[Mirror Lake]. And all the streams were filled to overflowing, and still the waters rose, and there was a great flood, so that alarge part of the Valley became a lake, and many persons weredrowned. 

After a time the Great Spirit took pity on his children, and thedark cloud of smoke disappeared, the sun warmed the Valley againinto new life, and the few people who were left had plenty offood once more. 

Many moons afterwards there appeared on the face of the greatrock To-tau-kon-nu´-la the figure of a man in a flowing robe, and with one hand extended toward the West, in which direction heappears to be traveling. This figure was interpreted to be thepicture of the great lost Chieftain, indicating that he had goneto the "happy hunting grounds" of his ancestors, and it is lookedupon with great veneration and awe by the few Indians stillliving in Yosemite. At about the same time the face of thebeautiful Tis-sa´-ack appeared on the great flat side of thedome which bears her name, and the Indians recognized her by theway in which her dark hair was cut straight across her foreheadand fell down at the sides, which was then considered among theYosemites as the acme of feminine beauty, and is so regarded tothis day. 

ANOTHER LEGEND OF TIS-SA´-ACK. 

Tis-sa´-ack and her husband traveled from a far-off country, and entered the Valley footsore and weary. She walked ahead, carrying a great conical burden-basket, which was supported by aband across her forehead, and was filled with many things. Hefollowed after, carrying a rude staff in his hand and a roll ofwoven skin blankets over his shoulder. They had come across themountains and were very thirsty, and they hurried to reach theValley, where they knew there was water. The woman was still farin advance when she reached the Lake Ah-wei´-yah [Mirror Lake], and she dipped up the water in her basket and drank long anddeep. She was so thirsty that she even drank up all the water inthe lake and drained it dry before her husband arrived. Andbecause the lake was dry there came a terrible drouth in theValley, and the soil was dried up and nothing grew. 

[Illustration: _Photograph by Fiske_A BURDEN BEARER. The women are the principal burden bearers and all loads arecarried in large baskets, supported by a band across theforehead. ]

And the husband was much displeased because the woman had drunkup all the water and left none for him, and he became so angrythat he forgot the customs of his people and beat the woman withhis staff. She ran away from him, but he followed her and beather yet more. And she wept, and in her anger she turned andreviled her husband, and threw her basket at him. And while theywere in this attitude, one facing the other, they were turnedinto stone for their wickedness, and there they still retain. Theupturned basket lies beside the husband, where the woman threwit, and the woman's face is tear stained with long dark linestrailing down. 

Half-Dome is the woman Tis-sa´-ack and North Dome is herhusband, while beside the latter is a smaller dome which is stillcalled Basket Dome to this day. 

LEGEND OF THE GRIZZLY BEAR. 

The significance and derivation of the name "Yosemite, " as givenby old Tenei´-ya, chief of the tribe, have been explained inanother chapter, but there is also a legendary account of itsorigin, which may be of interest. 

Long, long ago, when the remote ancestors of the Yosemite Indiansdwelt peacefully in the valley called Ah-wah´-nee [YosemiteValley], one of the stalwart young braves of the tribe went earlyone morning to spear some fish in the lake Ah-wei´-yah [MirrorLake]. Before reaching his destination he was confronted by ahuge grizzly bear, who appeared from behind one of the enormousboulders in that vicinity, and savagely disputed his passage. 

[Illustration: _Photograph by Foley. _EL CAPITAN (TO-TAU-KON-NU´-LA), 3, 300 Feet. Indians believe that this great rock grew from a small boulder. See "Legend of the Tul-tok´-a-na. "]

Being attacked in this unexpected manner, the Indian defendedhimself to the best of his ability, using for the purpose thedead limb of a tree which was near at hand, and, after a long andfurious struggle, in which he was badly wounded, he at lengthsucceeded in killing the bear. 

His exploit was considered so remarkable by the rest of the tribethat they called him Yo-sem´-i-te (meaning a full-grown grizzlybear), in honor of his achievement, and this name was transmittedto his children, and eventually to the whole tribe. 

LEGEND OF THE TUL-TOK´-A-NA. 

There were once two little boys living in the Valley ofAh-wah´-nee, who went down to the river to swim. When they hadfinished their bath they went on shore and lay down on a largeboulder to dry themselves in the sun. While lying there they fellasleep, and slept so soundly that they never woke up again. Through many moons and many snows they slept, and while theyslept the great rock [El Capitan] on which they lay was slowlyrising, little by little, until it soon lifted them up out ofsight, and their friends searched for them everywhere withoutsuccess. Thus they were carried up into the blue sky, untilthey scraped their faces against the moon; and still they slepton. 

[Illustration: _Photograph by Fiske_. NORTH DOME (TO-KO´-YA). 3, 725 Feet. This rock is believed by the Indians to represent Tis-sa´-ack'shusband, turned into stone for beating his wife. The lower dometo the right is the basket which she threw at him. See "Legend ofTis-sa´-ack. "]

Then all the animals assembled to bring down the little boys fromthe top of the great rock. Each animal sprang up the face of therock as far as he could. The mouse could only spring a hand'sbreadth, the rat two hands' breadths, the raccoon a little more, and so on. The grizzly bear made a great leap up the wall, butfell back like all the others, without reaching the top. Finallycame the lion, who jumped up farther than any of the others, buteven he fell back and could not reach the top. 

Then came the _tul-tok´-a-na, _ the insignificant measuringworm, who was despised by all the other creatures, and began tocreep up the face of the rock. Step by step, little by little, hemeasured his way up until he was soon above the lion's jump, andstill farther and farther, until presently he was out of sight;and still he crawled up and up, day and night, through manymoons, and at length he reached the top, and took the little boysand brought them safely down to the ground. And therefore therock was named for the measuring worm, and was calledTu-tok-a-nu´-la. 

LEGEND OF GROUSE LAKE. 

I will here relate a personal experience which occurred inSeptember, 1857, while out with a large party of Indians on adeer hunt in the mountains. 

One day, after a long tramp, I stopped to rest by the side of asmall lake about eight miles from the present site of Wawona, andI then named it Grouse Lake on account of the great number ofgrouse found there. Very soon a party of Indians came alongcarrying some deer, and stopped on the opposite side of the laketo rest and get some water. Soon after they had started again fortheir camp I heard a distinct wailing cry, somewhat like the cryof a puppy when lost, and I thought the Indians must have leftone of their young dogs behind. 

When I joined the Indians in camp that night I inquired of themabout the sound I had heard. They replied that it was not adog--that a long time ago an Indian boy had been drowned in thelake, and that every time any one passed there he always criedafter them, and that no one dared to go in the lake, for hewould catch them by the legs and pull them down and they would, be drowned. I then concluded that it must have been some unseenwater-fowl that made the cry, and at that time I thought that theIndians were trying to impose on my credulity, but I am nowconvinced that they fully believed the story they told me. 

Po-ho´-no Lake, the headwaters of the Bridal Veil Creek, wasalso thought to be haunted by troubled spirits, which affectedthe stream clear down into the Yosemite Valley; and the Indiansbelieved that an evil wind there had been the cause of some fatalaccidents many years ago. The word Po-ho´-no means a puffingwind, and has also been translated "Evil Wind, " on account of thesuperstition above referred to. 

LEGEND OF THE LOST ARROW. 

Tee-hee´-nay was a beautiful Ah-wah´-nee maiden, said to bethe most beautiful of her tribe, and she was beloved byKos-su´-kah, a strong and valiant young brave. Valuablepresents had been made to the bride's parents, and they had giventheir consent to an early marriage, which was to be celebrated bya great feast. 

To provide an abundance of venison and other meat for thisbanquet, Kos-su´-kah gathered together his young companions andwent into the mountains in search of game. In order thatTee-hee´-nay might know of his welfare and the success of thehunt, it was agreed between the lovers that at sunset Kos-su´-kahshould go to the high rock to the east of Cho´-lak [YosemiteFalls], and should shoot an arrow into the Valley, to whichshould be attached a number of grouse feathers corresponding tothe number of deer that had fallen before the skill of thehunters. 

[Illustration: _Photograph by Fiske_. BRIDAL VEIL FALL (PO-HO´-NO). 940 Feet. The-source of this stream is supposed by the Indians to behaunted by troubled spirits, which affect the water along itswhole course. The word Po-ho´-no means a "puffing wind. "]

At the time appointed Tee-hee´-nay went near the foot of thegreat cliff and waited, with her eyes raised to the toweringrocks above, hoping with her keen sight to see the form of herlover outlined against the sky, but no form could she see, and noarrow fell into the Valley. As darkness gathered, gloomyforebodings took possession of her, and she climbed part way upthe canyon called Le-ham´-i-tee [now known as Indian Canyon]because the arrow-wood grew there, and finally she stood at thevery foot of the rocky wall which rose to dizzy heights aboveher, and there she waited through the long night. 

With the first streak of dawn she bounded swiftly up the roughcanyon, for she was fully convinced that some terrible fate hadovertaken the brave Kos-su´-kah, and soon she stood upon thelofty summit [Yosemite Point], where she found her lover'sfootsteps leading towards the edge of the precipice. Drawingnearer she was startled to find that a portion of the cliff hadgiven way, and, upon peering over the brink, what was her horrorto discover the blood-stained and lifeless body of Kos-su´-kahlying on a rocky ledge far beneath. 

Summoning assistance by means of a signal fire, which was seenfrom the Valley below, a rope was made of sapling tamarackslashed firmly together with thongs from one of the deer that wasto have furnished the marriage feast, and Tee-hee´-nay herselfinsisted on being lowered over the precipice to recover the bodyof her lover. This was at last successfully accomplished, andwhen his ghastly form lay once more upon the rocky summit, shethrew herself on his bosom and gave way to passionate outburst ofgrief. 

Finally she became quiet, but when they stooped to raise her theyfound that her spirit had fled to join the lost Kos-su´-kah andthat the lovers were re-united in death!

The fateful arrow that was the cause of so much sorrow couldnever be found, and the Indians believe that it was taken away bythe spirits of Kos-su´-kah and Tee-hee´-nay. In memory ofthem, and of this tragedy, the slender spire of rock [sometimescalled "The Devil's Thumb"] that rises heavenward near the top ofthe cliff at this point is known among the Indians as Hum-mo´, or the Lost Arrow. 

Appendix

HINTS TO YOSEMITE VISITORS. 

Secure stage seats in advance. 

Take only hand baggage, unless for a protracted visit. For ashort trip, an outing suit and two or three waists, with a changefor evening wear, will be found sufficient. The free baggageallowance on the stage lines is fifty pounds. 

Men will find flannel or negligee shirts the most comfortable. 

In April, May and June wear warm clothing and take heavy wraps. In July, August and September wear medium clothing, with lightwraps. In October and November wear warm clothing, with heavywraps. The nights are cool at all seasons. 

Dusters are always advisable, and ladies should provide somelight head covering to protect the hair from dust. Sun bonnetsare frequently worn. 

Short skirts are most convenient. 

Divided skirts are proper for trail trips, as ladies are requiredto ride astride. Heavy denim for skirt and bloomers is verysatisfactory. Such skirts can be hired in the Valley. 

Waists of soft material and neutral shades are appropriate. Avoidwhite. 

Something absolutely soft for neckwear will be found a greatcomfort, both by men and women. 

Leggings, stout, comfortable shoes, and heavy, loose gloves, willbe found very serviceable. 

A soft felt hat is preferable to straw. One that will shade theeyes is best. A cloth traveling cap is the worst thing to wear. 

Smoked glasses will sometimes save the wearer a headache. 

Except in April, May and November, an umbrella is apt to be auseless encumbrance. 

If the skin is sensitive, and one wishes to avoid painfulsunburn, the use of a pure cream and soft cloth is preferable towater, and far more efficacious. 

A week is the shortest time that should be allowed for a trip toYosemite. Two weeks are better. The grandeur of the Valley cannotbe fully appreciated in a few days. Those not accustomed tostaging or mountain climbing should make some allowance in theiritineraries for rest. Many visitors spoil their pleasure bygetting too tired. 

Take a little more money than you think will be needed. You maywant to prolong your stay. 

Hunting, or the possession of firearms, is not permitted in theYosemite National Park. Fishing is allowed, and in June and Julyan expert angler is likely to be well rewarded. Rods and tacklemay be hired in the Valley. 

There is no hardship, risk or danger in any part of the Yosemitetrip. Many old people and children visit the Valley withoutdifficulty. 

A knowledge of horsemanship is not needed for going on thetrails. The most timid people make the trips with enjoyment. Someof the finest views can only be obtained in this way. 

There is a laundry in the Valley. 

There is a barber shop. 

There is a post office, telegraph and express. There is ageneral store and places for the sale of photographs, curios andIndian work. 

Treat the Indians with courtesy and consideration, if you expectsimilar treatment from them. Do not expect them to pose for youfor nothing. They are asked to do it hundreds of times everysummer, and are entitled to payment for their trouble. 

Kodak films and plates can be obtained in the Valley. 

Developing and printing are done in the Valley. 

TAKE YOUR CAMERA. 

OFFICIAL TABLE OF DISTANCES AND LIVERY CHARGES. 

The following are the legal rates for transportation of touristsin and about the Yosemite Valley:

CARRIAGES. 

FROM HOTELS OR PUBLIC E D ( R o M R o FCAMPS, AND RETURN. S i R a f o a f o t s o t r t u i t u e F e e L r m a n o e a n d f u f s t c o r o s e e t r r d r o t i P r P h p a a a ) r r n t t y y

 Miles Each Each Person PersonTo Cascades, Yosemite and Bridal Veil Falls 16. 00 $1. 50 $2. 00

To Mirror Lake 5. 82 1. 00 1. 00

To River View and Bridal Veil Falls 10. 41 1. 00 1. 50

To New Inspiration Point 14. 38 2. 00 2. 50

To Happy Isles 4. 00 . 50 1. 00

To Yosemite Falls 3. 00 . 50 . 75

SADDLE HORSES. 

----------------------------+------------+---------------+--------------FROM HOTELS OR PUBLIC | Estimated | Rate for | Rate forCAMPS, AND RETURN. | Distance | Party of | Party of Less | (Round | Four or More | Than Four | Trip) | |----------------------------+------------+---------------+-------------- | Miles | Each Person | Each PersonTo Vernal and Nevada Falls | 10. 90 | $ 2. 50 | $ 3. 00To Yosemite Falls and Eagle | | |Peak | 13. 18 | 3. 00 | 3. 00To Glacier Point and | | |Sentinel Dome | 11. 14 | 3. 00 | 3. 00To Yosemite Point | 10. 00 | 2. 50 | 3. 00To Eagle Peak | 13. 00 | 3. 00 | 3. 00To Vernal and Nevada Falls | | |and Glacier Point | | |(Continuous Trip) | 19. 22 | 4. 00 | 5. 00To Glacier Point, Sentinel | | |Dome and Fissures | 14. 00 | 3. 50 | 3. 75To Old Inspiration Point | | |and Stanford Point | 16. 00 | 4. 00 | 4. 00To Vernal and Nevada Falls | | |and Cloud's Rest (Same Day) | 22. 00 | 4. 00 | 5. 00Charges for Guide | | |(Including Horse) | | |When Furnished | | Free | 3. 00----------------------------+------------+---------------+----------

1. Trips other than those above specified shall be subject tospecial arrangements between the parties and the stables. 

2. Any excess of the above rates, as well as any extortion, incivility, misrepresentation, or riding of unsafe animals, should be reported to the Superintendent's office. 

3. All distances are estimated from the Superintendent's office. 

SUPPLEMENTARY TABLE OF DISTANCES. 

FROM SUPERINTENDENT'S OFFICE. 

 MILESBridal Veil Falls 4Yosemite Falls, base 3/4Upper Yosemite Fall, base 2 3/4Upper Yosemite Fall, top 4 1/4Little Yosemite Valley 8Glacier Point (short trail) 4 1/2Glacier Point (via Nevada Falls) 14 1/2Cascades 8

 * * * * *

INTERPRETATION OF INDIAN NAMES. 

The Indians had names for all the prominent features of theYosemite Valley, and these have been variously translated(sometimes with considerable poetic license), and variouslyspelled. The translations given below are as literal as possible, without embellishment, and are believed to be fairly accurate. The spelling adopted is such as best indicates the pronunciation. 

The English names, by which the falls and peaks are commonlyknown, bear no relation to the Indian names, but were bestowed bythe soldiers of the Mariposa Battalion at the time the Valleywas discovered. The appropriateness and good taste of most ofthem are due to Dr. L. H. Bunnell, the surgeon of the expedition. 

AH-WAH´-NEE (original name of Yosemite Valley)--"Deep grassyvalley. "

YO-SEM´-I-TE--"Full-grown grizzly bear. "

PO-HO´-NO (Bridal Veil)--"A puffing-wind. "

LOI´-YA (The Sentinel)--"A signal station. "

CHO´-LACK (Yosemite Falls)--"The falls. "

CHO-KO´-NI (Royal Arches)--"Canopy of baby basket. " Strictlyspeaking, this name applies only to a deep alcove near the top ofthis cliff. 

YO-WEI´-YEE (Nevada)--"Twisting. "

TO-TAU-KON-NU´-LA (El Capitan)--Named from the To-tau´-kons, or cranes, which used to make their nests in a meadow near thetop of this rock. 

KU-SO´-KO (Cathedral Rock)--Interpretation doubtful. 

PU-SEE´-NA CHUCK´-AH (Cathedral Spires)--"Pu-see-na" meansmouse or rat, and might possibly be applied to a squirrel. "Chuck-ah" is a store house or _cache_. 

WAW-HAW´-KEE (Three Brothers)--"Falling rocks. "Pom-pom-pa´-sus, usually given as the Indian name of the ThreeBrothers, is the name of a smaller rock immediately to the West. 

WEI-YOW´ (Mt. Watkins)--"Juniper Mountain. "

TO-KO´-YA (North Dome)--"The Basket. "

TIS-SA´-ACK (Half Dome)--A character in Indian mythology. 

MAH´-TA (Cap of Liberty)--Said to mean "Martyr Mountain. "

PI-WEI´-ACK (Vernal Fall)--Said to mean "Sparkling water. "

LE-HAM´-I-TEE (Indian Canyon)--"The place of the arrow-wood. "

HUM-MO´ (Devil's Thumb)--"The Lost Arrow. "

AH-WEI´-YA (Mirror Lake)--"Quiet Water. "

TOO-LOO´-LO-WEI-ACK (Illillouette Fall)--Interpretationdoubtful. 

WAH´-WO-NAH--"Big Tree. " (Now commonly spelled and pronouncedWa-wo´-na. )

HEIGHTS OF YOSEMITE'S WATER-FALLS. FEET

Cascades 700Bridal Veil 940Ribbon 3, 300Sentinel 3, 270Yosemite (Upper 1, 600 ft. ; Lower 400 ft. ) 2, 634Royal Arch 2, 000Vernal 350Nevada 700Illillouette 500

YOSEMITE'S PEAKS AND DOMES. WITH ALTITUDES ABOVE FLOOR OF VALLEY. 

(The Valley Floor is about 4, 000 feet above sea level. )

 FEET

Inspiration Point 1, 248El Capitan 3, 300Cathedral Rock 2, 678Cathedral Spires 1, 934Royal Arches (span) 2, 000The Sentinel 3, 100Sentinel Dome 4, 122Three Brothers 3, 900Eagle Peak 3, 900Yosemite Point 3, 220Glacier Point 3, 250North Dome 3, 725Half Dome 5, 000Cap of Liberty. 3, 062Union Point 2, 350Cloud's Rest. 5, 912Mt. Starr King 5, 100

NAMES OF INDIAN NUMERALS. 

King-eet´ OneO-tee´-cat TwoTul-o´-cat ThreeO-e´-sart FourMo´-ho´´-cat FiveTe´-mo´´-cat SixTe-tow´-ok SevenCow-in´-tuk EightEl´-e´´-wok NineNe-ah´-jah Ten

Larger numbers are expressed by combinations of these numbers. 

INDIAN WORDS IN COMMON USE. 

Wat-too´ The SunCo´-ma MoonHe-a´-mah DayCow-il´-la NightTum-aw´-lin NorthChu´-muck SouthHe´-home EastEl-o´-win WestHet-a-poo´-pa ColdWool-tut´-tee Hat*Come´-haw BurnChum´-haw Dead or DieNa´-win Up or AboveHoo´-ya Down or BelowWool-ar´-nee To Hunt or Look ForTook´-hah To KillE´-win NowOo´-haw By and ByMan´-nik MoreUt´-tee MuchWa´-le-co QuickNow´-tah To StealNung´-hah ManO´-hock WomanEs-el´-lo Baby or Infant

*Transcriber's note: This appears to be a typographical error for "Hot. "See "Central Sierra Miwok Dictionary with Texts" by L. S. Freelandand Sylvia M. Broadbent (Publications in Linguistics vol. XXIII, University of California Press, Berkeley, 1960). 

NAMES OF THE INDIAN TRIBES PLACED ON THE FRESNO AND KINGS RIVERRESERVATIONS IN 1850 AND 1851. 

Names of Tribes-- From--

Wil-tuk´-um-nees Tuolumne RiverYo-sem´-i-tees Yosemite ValleyPo-to-en´-sees and Noot´-choos Merced RiverChow-chil´-lies Chowchilla ValleyMe´-woos Fresno ValleyChook-chan´-cies Fresno and San Joaquin RiversHo-na´-ches San Joaquin RiverPit-cal´-chees and Tal-an´-chees San Joaquin ValleyCas-was´-sees Fine Gold GulchWah-too´-kees, Wat´-chees, No´-to-no´-tose and We-mel´-chees Kings RiverCow-il´-lees and Tel-um´-nees Four CreeksWoo´-wells and Tal´-chees Tule Lake