Finding the Worth While in the Southwest

by Charles Francis Saunders

FOOTNOTES

[1]In 1883 New Mexico enterprisingly celebrated a so-called 300th anniversary of the founding of Santa Fe, basing that function on the assumption that Antonio de Espejo, who made an extended exploration of the province in 1582-3, had planted a colony there. But there is no evidence whatever that he did.

[2]The name commemorates the first Catholic Archbishop of Santa Fe, John B. Lamy (1850-1885), an apostolic man much beloved by the New Mexicans, to whom he appears to have been a true spiritual father.

[3]General Lew Wallace, while governor of New Mexico, wrote the last three books of “Ben Hur” in the old Palace. “When in the city,” he informed a correspondent, as quoted in Twitchell’s “Leading Facts of New Mexico History,” “my habit was to shut myself night after night in the bedroom back of the executive office proper, and write there till after twelve o’clock.... The retirement, impenetrable to incoming sound, was as profound as a cavern’s.”

[4]An establishment of the Archaeological Institute of America, which maintains schools also at Athens, Rome and Jerusalem. The Santa Fe school has for years conducted research work among the ancient remains in the Southwest, Guatemala, and other parts of the American continent. In connection with this, it holds annually a field summer school open to visitors.

[5]The climate is part of Santa Fe’s cherished assets, the atmosphere being characterized by great dryness. In summer the heat is rarely oppressive, and the nights are normally cool and refreshing. During July and August frequent thunder showers, usually occurring in the afternoon, are to be expected. In winter the mercury occasionally touches zero, and there is more or less of wind and snow interfering temporarily with the tourist’s outings; but the sunshine is warm and the snow melts quickly. Autumn is ideal with snappy nights and mornings and warm, brilliantly sunny mid-days.

[6]The traveler should be warned that Indians as a rule object to being photographed. Originally they had an idea that ill fortune attended the operation, but the objection nowadays is usually grounded on a natural distaste to being made a show of, or the desire to make a little money. In the latter case, they may succumb to the offer of a dime if they cannot get 25 cents. It is only just and courteous to ask permission of the subject (putting yourself in his place). This is particularly needful at dances. Sometimes photographing these is not tolerated; in other cases, a fee paid to the governor secures a license for the day.

[7]About 10 miles beyond Tesuque is the pueblo of Nambé, prettily situated under the shoulder of the fine, snowy peak, Santa Fe Baldy, with the lovely Nambé Falls not far away. The Indian population is barely 100 and the village is becoming Mexicanized. Its saint’s day is October 4, when the annual fiesta occurs.

[8]Population about 275. Its public fiesta is held August 12.

[9]James Mooney, “The Ghost-Dance Religion.”

[10]You may, if you choose, do Taos from Santa Fe in your own or a hired automobile via Tesuque and San Juan pueblos, giving a day each way to the journey. Nambé, San Ildefonso and Santa Clara may be included by slight detours, but the time in that case must be stretched.

[11]Col. R. E. Twitchell quotes a tradition of the Taos people to the effect that they came to their present home under divine guidance, the site being indicated to them by the drop of an eagle’s feather from the sky.

[12]The skulls of the Cliff Dwellers indicate them to have been a “long-headed” race, while the modern Pueblos are so only in part. It is likely, therefore, that the latter Indians are of mixed stocks. There is, however, abundant traditionary evidence that certain clans of the present-day Pueblos are of Cliff descent.

[13]Pronounced Pah´ha-ree-to, and meaning little bird.

[14]Recto day loce Free-ho´les, i. e., brook of the beans.

[15]From Santa Fe to the Tyuonyi and return may be made by automobile in one strenuous day, including 2 or 3 hours at the ruins. It is better, if possible, to board at the ranch in the cañon for a few days, both for the purpose of examining the ruins at leisure and making some of the interesting side trips from that point; notably to the Stone Lions of Cochití, unique examples of aboriginal carving on stone, and to La Cueva Pintada (the Painted Cave) where are some remarkable symbolic pictographs. Arrangements should be made with the ranch in advance by telephone.

[16]An ecclesiastical order existent in rural New Mexico, probably deriving from the Third Order of Saint Francis, and distinguished by practices of self-flagellation for the remission of sins. They are particularly active during Lent, when they form processions, beat themselves with knotted whips, strap bundles of cactus to their backs, and walk barefoot or on their knees over flint-strewn ground, bearing heavy crosses. Some of their exercises are held at the crosses on these hill-top calvarios (calvaries). The Catholic Church discourages their practices; but they possess considerable political power in New Mexico and of recent years the order has become regularly incorporated as a secret fraternity under the State law.

[17]L. Bradford Prince, “Spanish Mission Churches of New Mexico.”

[18]The original form of the name is Alburquerque, given in honor of a Duke of Alburquerque, who was viceroy of New Spain at the time the place was founded as a villa in 1706.

[19]The name Isleta means “islet,” given, according to Dr. F. W. Hodge, because formerly the Rio Grande and an arroyo from the mountains islanded the pueblo between them.

[20]The church authorities, it should be said, do not endorse this tradition. Father Zepherin Engelhardt, the historian of the Franciscans in the Southwest, tells me that there were other missionaries named Padilla besides Padre Juan, and the burial of one of these in the church at Isleta, may have given color to the story.

[21]Pronounced bair-na-lee´yo. It is a diminutive of Bernal, and the place was so named because settled by descendants of Bernal Diaz, a soldier of Cortés and contemporary chronicler of the conquest of Mexico. It was at Bernalillo that De Vargas died, in 1704.

[22]Including a score or so descended from the Pecos tribe who moved to Jemes in 1838 from Pecos Pueblo. This now deserted pueblo (whose ruins have lately been systematically excavated and whose fine old Mission church, visible from the Santa Fe transcontinental trains, has undergone some careful restoration) may be reached by conveyance from the Valley Ranch near Glorieta station on the Santa Fe. In Coronado’s time Pecos was the most populous town in the country. It is called Cicuyé by the old chroniclers.

[23]The nearest railway station to these lakes is Estancia on the New Mexican Central.

[24]Harrington, “The Ethno-geography of the Tewa Indians.”

[25]Papers of the School of American Archaeology, No. 35.

[26]Popular tradition persistently associates gold-hoarding with the Franciscan Missionaries throughout the Southwest, ignoring the fact that the members of the Seraphic Order were pledged to poverty, and had small interest in any wealth except the unsearchable riches of Christ, to share which with their humble Indian charges was their sole mission in the wilderness. As for the New Mexico Indians, they knew nothing of any mineral more precious than turquoise.

[27]Paul A. F. Walter, “The Cities That Died of Fear.”

[28]Apropos of these ruined Missions, it is interesting to know that the construction was undoubtedly the work of women—house-building being one of the immemorial duties and cherished privileges of Pueblo womankind.

[29]Paul A. P. Walter, “The Cities That Died of Fear.”

[30]The Manzano range reaches an elevation of 10,600 feet here.

[31]The formation is that known throughout New Mexico as a mesa (Spanish for table). Such flat-topped hills—high or low—have been brought into being by the washing away in ancient times of the surrounding earth.

[32]New Mexico rural roads are in a certain Mark Tapleyian sense ideal for motorists. Traversing unfenced plains, as they often do, if they develop bad spots the motorist turns aside and has little difficulty in scouting out a detour. After a rain, however, they are gummy and slippery in adobe country until the sun hardens the clay, which it does rather quickly.

[33]Some of the Acomas in despair, threw themselves from the cliffs and so died rather than surrender. A stirring account of the storming of Acoma will be found in “The Spanish Pioneers,” by Chas. F. Lummis.

[34]Remarkable for its light weight and ornamentation with conventionalized leaf forms, birds, etc. Unfortunately the education of the young Indians in Government schools is causing a decline at all the pueblos in this purely American art.

[35]The reader, curious to know what is on top of Katzimo, is referred to an article, “Ascent of the Enchanted Mesa,” by F. W. Hodge, in the Century Magazine, May, 1898.

[36]Strictly speaking Laguna is the mother pueblo in a family of seven, the other half dozen being summer or farming villages scattered about within a radius of a few miles, so established to be near certain fertile lands. Some of these, as Pojuate, are picturesque enough to warrant a visit, if there is time. The population of all 7 is estimated at about 1500.

[37]For a lively account of this authentic bit of history, the reader is referred to the chapter “A Saint in Court” in Mr. C. F. Lummis’s “Some Strange Corners of our Country.”

[38]Gallup is also a principal shipping point for Navajo blankets. Travelers interested in this aboriginal handiwork will here find large stocks to select from at the traders’ stores.

[39]In the southwestern corner of Colorado. Here are hundreds of prehistoric dwellings built in the cañon walls representing probably the finest and best preserved architecture of the unknown vanished races that once peopled our Southwest. Government archaeologists, who have a particularly warm regard for the Mesa Verde, have been making careful excavations and restorations here for years, and have mapped out a program that will consume many more. The so-called Sun Temple, excavated in 1915, apparently a communal edifice for the performance of religious dramas, is the only one of its kind so far brought to light in the United States. (See “Sun Temple of Mesa Verde National Park,” by J. W. Fewkes. 1916, Gov’t Printing office.) A public camp for tourists is maintained near the ruins during the summer months, the high elevation (8500 feet) rendering snow likely at other seasons. The nearest railway station is Mancos, Col., on the D. & R. G., whence an auto-stage runs to the Park camp.

[40]The most famous is the Shálako which occurs annually about December 1, largely a night ceremony of great impressiveness. The central figures are giant effigies representing divinities, whose motive power is a Zuñi man hidden within each. They enter from the plain at dusk, and to the plain return the next morning, after a night of dancing and feasting by the people.

[41]For some of the adventures of this famous couple, see F. H. Cushing’s, “Zuñi Folk Tales.”

[42]Reports of the Secretary of War, Senate Ex. Doc. 64, First Session 31st Congress, 1850. A more illuminating account of the Rock is given by Mr. Chas. F. Lummis in “Some Strange Corners of Our Country.” An able supplement to this is a paper by H. L. Broomall and H. E. Hoopes in Proceedings of Delaware County Institute of Science, Vol. I, No. 1, Media, Pa.

[43]There were poets among the Conquistadores. A printed source relied upon by historians for authentic particulars of Oñate’s tour of conquest is a rhymed chronicle by one of his lieutenants, Don Gaspar de Villagrán. I believe New Mexico is the only one of our States that can seriously quote an epic poem in confirmation of its history. This New Mexican Homer, as H. H. Bancroft calls him, printed his book in 1610 at Alcalá. A reprint, published in Mexico a few years ago, may be consulted in public libraries. The original is one of the rarest of Americana.

[44]The Spaniards, whose avenging expedition Lujan’s cutting upon El Morro records, never found Letrado’s body, the Zuñis having made way with it. Earnestly desiring some relic of the martyred friar, the soldiers were rewarded by seeing in the air a cord which descended into their hands, and this was divided among them. So says Vetancurt, old chronicler of Franciscan martyrdom in New Mexico.

[45]Pronounced not as though it rhymed with jelly, but chay (or less correctly shay) rhyming with hay. The word is a Spanish way of recording the cañon’s Navajo name Tse-yi, meaning “among the cliffs.”

[46]To him, more than to any other man, is ascribed the credit of saving the Navajo blanket industry from being hopelessly vulgarized by ignorant and unscrupulous dealers.

[47]“Navaho Legends,” by Dr. Washington Matthews.

[48]Automobiles must be left at Chin Lee, where horses for exploring the cañon may be had, if arranged for in advance.

[49]Botanically, Phragmites communis, common throughout the United States in damp places. It was through the hollow stem of one of this species divinely enlarged, that the Navajos and Pueblos came up in company from the underworld into this present world of light. So at least runs the Navajo Origin legend.

[50]The origin of the Navajo blanket is picturesque. At the time of the Spanish conquest, the tribe was too insignificant to be mentioned. It grew, however, rather rapidly, and in raids upon the Pueblos took many of the latter prisoners. From these (the Pueblos had long been weavers of native cotton) they picked up the textile art; and then stealing sheep from the Spaniards, they inaugurated the weaving of the woolen blanket. Only the women of the tribe are weavers, and Doctor Matthews states that in his time, some 30 years ago, they did it largely as an artistic recreation, just as the ladies of civilization do embroidery or tatting.

[51]The place of emergence is fancied to have been in an island in a small lake in the San Juan Mountains of southwestern Colorado.

[52]Dr. W. Matthews, “Navaho Legends.”

[53]The nearest railway station is McCarty’s, from which it lies 12 miles to the northeast.

[54]The classic work on Navajo customs and myths is “Navaho Legends,” by Dr. Washington Matthews—a U. S. army surgeon who resided on their Reservation for years. To a sympathetic attitude towards the race, he added the practical qualification of a thorough knowledge of the language.

[55]Other routes from railroad points are from Winslow, Ariz., 80 miles to the First Mesa or 75 miles to the Second Mesa; from Cañon Diablo, Ariz., 75 miles to the Third Mesa; from Holbrook, Ariz., 90 miles to the First Mesa. The routes from Gallup and Holbrook possess the advantage of avoiding the crossing of the Little Colorado River, which becomes at times impassable from high water.

[56]A variant of this pueblo’s name is Shongópovi.

[57]The population of the Hopi pueblos is approximately: Walpi, 250; Sichúmovi, 100; Hano, 150; Mishong-novi, 250; Shipaulovi, 200; Shimapovi, 200; Oraibi, 300; Hótavila, 400; Pacavi, 100. Another Hopi village (until recently considered a summer or farming outpost of Oraibi) is Moenkopi, 40 miles further west, with a population of about 200.

[58]Hopi, or Hopi-tuh, the name these Indians call themselves, means “the peaceful,” a truthful enough appellation, for they suffer much before resorting to force. By outsiders they have often been called Moki, a term never satisfactorily explained, except that it is considered uncomplimentary.

[59]The myth has to do with the arrival of the Flute clan at Walpi bringing with them effective paraphernalia for compelling rain to fall. The Walpians opposed the entrance of the stranger, and this is symbolized in the ceremony by lines of white corn meal successively sprinkled by priests across the trail, as the procession advances towards the village.

[60]The inhabitants of Hano are not pure Hopi, but descended from Tewa Pueblos of the Rio Grande region, who took up their residence here after 1680, invited by the Hopis as a help against Apache depredation. Though these Tewas have intermarried with their Hopi neighbors, they are proud of their distinct ancestry, have preserved their own language, and still practise some of their ancient religious rites.

[61]Mr. F. L. Lewton investigated and described this species as Gossypium Hopi. Smithsonian Institution, Misc. Coll. Vol. 60, No. 6.

[62]This name is not Spanish or Indian for anything but just a playful transmogrification of Adam Hanna, an old time Arizonian who once lived there.

[63]U. S. Geological Survey’s Guide Book of the Western United States, Part C.

[64]Report on the Petrified Forests of Arizona, Dept. of Interior, 1900.

[65]The cracking of the wood in recent years has lately required the bolstering up of this interesting petrified bridge by artificial support, so that venturesome visitors may still enjoy walking across it.

[66]This is also readily reached from Holbrook station on the Santa Fe railway, where conveyance may be obtained. The distance from Holbrook is 18 miles.

[67]Automobile service may be had at Adamana for a number of points of interest within reach. Among these are the fine pueblo ruins of Kin-tyel (Wide House) 48 miles to the northeast—a village believed to have been built by certain clans of the Zuñis in their prehistoric migrations.

[68]The name is said to date from a certain Fourth of July, some 60 years ago, when a party of emigrants camped on the site of the future town and flew the Stars and Stripes from a pole erected in honor of the National holiday.

[69]Those of Walnut Cañon, about 10 miles southeast of Flagstaff, are especially easy of access. For particulars concerning the cinder-cone ruins (9 miles northeast of Flagstaff and also 12 miles east) the student is referred to Dr. J. W. Fewkes’s descriptions in the 22nd Annual Report, Bureau of American Ethnology, pp. 35-39.

[70]The name commemorates “Old” Bill Williams, a noted frontiersman of the 1830’s and ’40’s, identified with Fremont’s fourth and ill-fated expedition, which Williams undertook to guide across the Rockies and failed because of the snow and cold. A tributary of the Colorado River also bears his name.

[71]About 10 miles eastwardly; a remarkable little volcanic mountain with a cratered summit, the glowing red rock of which it is made up giving the upper part of the mountain the appearance at any time of day of being illumined by the setting sun. It may be made the objective of a pleasant half day’s trip from Flagstaff.

[72]“The Hopi,” Walter Hough.

[73]H. H. Robinson, “The San Francisco Volcanic Field,” Washington, 1913.

[74]The varied tints of the Painted Desert are due to the coloration of the rocks and clays which form its surface. Some additional tone is given at times by the vegetation that springs up after rainfall.

[75]These two together with a third called Inscription House Ruin (20 miles west of Betata Kin and so named because of certain Spanish inscriptions upon it dated 1661) form what is called the Navajo National Monument. At Kayenta, a post office and trading post of Messrs. Wetherill and Colville some 20 miles southeast of Betata Kin, pack outfits and guide may be secured to visit these ruins. Dr. J. W. Fewkes’s description, Bulletin 50, Bureau of American Ethnology, should be consulted for details.

[76]The Red Rock country is also reached via Cornville and Sedona by conveyance from Clarkdale on the Verde Valley branch of the Santa Fe Railway, or from Jerome on the United Verde railroad.

[77]The name commemorates that lieutenant of Coronado’s, Don Pedro de Tovar, who in 1540 visited the Hopi villages, where he learned of the existence of the Grand Cañon, and carried the news of it back to Coronado at Zuñi.

[78]The exact spot of this first view is not known—the point that today bears the name of Cárdenas being a random guess.

[79]The first complete exploration of the river cañons was made in 1869, by an expedition in charge of Major J. W. Powell, the noted ethnologist and geologist. He had boats especially built for the trip. It was an undertaking of supreme danger, forming, as Mr. F. S. Dellenbaugh says in his interesting “Romance of the Colorado River,” “one of the distinguished feats of history;” for not one of the pioneering party could have any conception of what physical obstacles were before them when the boats set out at the Cañon’s head into the unknown. Powell was a Civil War veteran and had but one hand. He made a second and more leisurely trip in 1871-72.

[80]Bright Angel is the name given by the first Powell expedition to a creek entering the river here from the north; its bright, clear waters being in striking contrast to a turbid little tributary discovered not long before, which the men had dubbed “Dirty Devil Creek.”

[81]It is not a true salmon. Dr. David Starr Jordan identifies it as Ptychocheilus lucius, and it is really a huge chub or minnow. There is a record of one caught weighing 80 pounds; more usual are specimens of 10 and 12 pounds.

[82]An interesting trip with the Grand Cañon as a base is to Cataract Cañon, a side gorge of the Grand Cañon about 40 miles west of El Tovar. The trip may be made by wagon to the head of the trail leading down into an arm of Cataract Cañon, but the final lap—about 15 miles—must be on horseback or afoot. At the bottom is the reservation of a small tribe of Indians—the Havasupais—occupying a fertile, narrow valley hedged in by high cliffs of red limestone. There are numerous springs and the water is used to irrigate the fields and peach orchards of the tribe. These Indians are much Americanized, and live under the paternal care of a local Government agency. A feature of the Cañon is the number of fine water falls. To one exquisite one, called Bridal Veil, it would be hard to find anywhere a mate. A camping trip eastward from Grand View along the rim to the Little Colorado Junction may also be made a pleasant experience, rendered particularly glorious by the desert views.

[83]Jerome is reached by a little railway from Jerome Junction on the Ash Fork and Phoenix division of the Santa Fe; Clarkdale, by a branch from Cedar Glade on the same division. The Clarkdale branch threads for much of the way the picturesque cañon of the upper Verde River.

[84]There is, however, no evidence of volcanic action in the vicinity; so the depression—deep as it is—is doubtless the result of solvent or erosive action of the waters of the Well. (J. W. Fewkes, 17th Ann. Rep. Bureau of American Ethnology.)

[85]17th Annual Report, Bureau of American Ethnology.

[86]The climate is noted for its mildness and salubrity. There is a local saying, “If a man wants to die in San Antonio, he must go somewhere else!”

[87]Pronounced ah´la-mo, Spanish for cottonwood. The name was probably given from cottonwoods growing near by. The Church of the Alamo was erected in 1744.

[88]The reader, curious for details of the San Antonio Missions, as well as items of local secular history, is referred to Wm. Corner’s “San Antonio de Béxar.” He will also be interested in a picturesque sketch of San Antonio as it was nearly half a century ago, by the Southern poet Sidney Lanier, who in quest of health passed the winter of 1872-3 here, and here made his resolve, faithfully carried out, to devote the remainder of his life to music and poetry. The sketch is printed in a collection of Lanier’s essays entitled “Retrospects and Prospects.”

[89]These three Missions were originally located about 15 years earlier on sites some distance from San Antonio. Scarcity of irrigation water is given as one important cause of their removal in 1731 to the banks of the San Antonio River.

[90]Silver and gold gave it its start. Its name is believed to be due to a huge bowlder or globe of silver weighing 300 pounds, found there in 1876.

[91]Pronounced Too-son´. It is the name applied by the neighboring Papago Indians to a mountain at the west of the present town, and according to Dr. W. J. McGee, means “black base.” Tucson’s first appearance in history seems to have been in 1763, as an Indian village whose spiritual needs were served by the missionaries of San Xavier del Bac. In 1776 a Spanish presídio was established here, and the little pueblo became San Agustin de Tucson. An edifice, originally a church dedicated to St. Augustine but now a lodging house, still faces the old Spanish plaza of the town.

[92]“An escutcheon with a white ground filed in with a twisted cord ... and a cross on which are nailed one arm of Our Saviour and one of St. Francis, representing the union of the disciple and the divine Master in charity and love. The arm of our Lord is bare while that of St. Francis is covered.” (Salpointe, “Soldiers of the Cross.”)

[93]Engelhardt, “The Franciscans in Arizona.” The diaries of Garcés are marked by naïve charm and simplicity. One, translated and elaborately annotated by the late Dr. Elliott Coues, has been published under the title “On the Trail of a Spanish Pioneer.”

[94]It stands on the west (opposite) side of the river from the railway, a fact that may be fraught with trouble; for the river, which is ordinarily insignificant enough to be crossed on a plank, is capable of becoming after storms a raging flood 200 feet wide and 20 deep. Under such circumstances, it is the part of wisdom to motor from Tucson.

[95]In the sanctuary were interred, and I suppose still repose, the bones of the Franciscan Padres Baltasar Carillo and Narciso Gutierres, whom Archbishop Salpointe in his “Soldiers of the Cross,” credits with being the supervising builders both of the present church of Tumacácori and that of San Xavier.

[96]Dr. F. W. Fewkes gives this and several other folk tales concerning the Casa Grande in the 28th Report of the Bureau of American Ethnology, which should be consulted for an exhaustive account of the ruin and the Government excavation work.

[97]The following all-day trips are especially recommended:

1. To Redlands, in the San Bernardino foothills, one of the most beautiful of California towns, and Riverside with its famous Mission Inn (about 145 miles the round, including the ascent of Mt. Roubidoux), traversing a beautiful orange and lemon district and paralleling the stately Sierra Madre, whose highest peaks are snow-capped in winter. (If there is time for another day this trip may be extended in winter or spring to include the run to Palm Springs in the desert, 50 miles beyond Redlands. This is particularly enjoyable in March and April when the wild flowers of the desert are in bloom—a surprising and lovely sight. There is a good hotel at Palm Springs, but it is safest to arrange ahead for accommodations).

2. To Mission San Juan Capistrano (about 120 miles the round), one of the most interesting and poetic in its half ruin of the old Franciscan California establishments. The road traverses the rich agricultural districts tributary to Whittier and Santa Ana, and a portion of the extensive Irvine, or San Joaquin Ranch (about 100,000 acres). A detour may be made to include Laguna and Arch Beaches and a run (over an inferior road) of ten miles overlooking a picturesque rock-bound bit of Pacific surf.

3. To Mount Wilson Peak (50 miles the round, but includes 9 miles of tortuous mountain road with a grade as high as 23% in one or two spots). On this peak (6000 feet above the sea) are situated the buildings of the Carnegie Solar Observatory, which, however, are not open to the public. The views from the peak are very beautiful. The trip can also be made by public auto-stage. There is a hotel at the summit.

4. To Camulos Rancho (95 miles the round), a good example of the old style Spanish-California ranch, utilized by Mrs. Jackson as the scene of part of her novel “Ramona.” It is situated in the Santa Clara Valley of the South. A stop may be made en route at Mission San Fernando. The return trip may be made by way of Topanga Cañon and the seaside town of Santa Monica, if an extra hour can be given to it.

Half-day drives in the vicinity of Los Angeles are too numerous to be itemized here, but the following may be mentioned:

1. To the Mission San Fernando by way of Hollywood (famous for its beautiful homes, and latterly as the capital of “Movie-land”) and through the Cahuenga Pass, returning via the Topanga Cañon, the beach and Santa Monica.

2. To Sunland via Alhambra and Santa Anita Avenue to the Foothill Boulevard, Altadena, and La Cañada, returning via Roscoe and Tropico.

3. To Mission San Gabriel, returning by way of Pasadena’s famous residential districts of Oak Knoll and Orange Grove Boulevard, thence over the Arroyo Seco Bridge and past the Annandale Country Club, back to the city.

4. To Whittier and the citrus-fruit belt of the San Gabriel Valley via either Turnbull or Brea Cañons (the latter picturesque with oil derricks) returning by the Valley Boulevard.

[98]“The California Padres and their Missions,” by C. F. Saunders and J. S. Chase.

[99]The San Marcos road has some stiff grades and should only be traveled by experienced drivers.

[100]For a more detailed account of the tourist attractions in Southern California, reference is made to the author’s “Finding the Worth While in California.”