History of the big bonanza

by Dan De Quille

In regions where deserts abound, on all sides there are always extensive flats on the tops of the mountain ranges where the bunch-grass and other grasses flourish.

In Nevada, no less than four kinds of wild-clover are found. The seeds of one kind are inclosed in a small octagonal burr. In the little valleys on these mountains, flax is found growing wild. It is precisely the same as the cultivated species, except that it is perennial. It is from the fibre of this flax that the twine is made which is used by the Indians in making their nets for catching fish, rabbits, and water-fowl. While all is green and fresh on the summits of the mountains, in the surrounding deserts all is salt, alkali, sterility, and desolation. In the early days, when thousands on thousands of persons were annually crossing the Plains to California and Oregon, hundreds perished because they did not understand the country through which they were passing. In looking for water they always went to the lowest places they could find, as they were in the habit of doing at home in the Eastern and Western States, whereas they should have left the desert valleys and climbed to the tops of the highest of the surrounding hills.

On all of the mountain ranges springs of excellent water are found, and in places, small brooks; but the water sinks in the beds of the ravines and is lost long before it reaches the level of the deserts. The Indians always travel along the tops of the mountain ranges in summer. On their trails are put up signs that tell where springs can be found. These are small monuments of rock, capped with a stone, the longest part of which points in the direction of the nearest spring.

Toward this spring are turned the long points of all the cap-stones on the monuments, until it is reached. Passing by the spring, the index-stones all point back to it until there is a nearer spring ahead, when the pointers are all turned in that direction.

On finding the first monument, after striking the Indian trail, one may thus know which end of it to take to the nearest water. In traveling along a dry cañon, where all was parched and dusty, I have sometimes seen upon one of its steep banks a monument, and, climbing up to it, have found the index pointing directly up the hill, where all seemed as dry as in the ravine below. But taking the direction indicated, it would not be long before a bunch of willows would be seen, and among these a spring was sure to be found. Not knowing the meaning of these little stone monuments, the early prospectors made a business of kicking them over wherever they found them, and so destroyed what would have been a useful thing to them had they understood it.

The Piutes believe in a heaven and a hell, a good being and an evil being. God, or the Good Spirit, they call “Pah-ah;” the devil or the Evil One, they call “Avea-dagii.” Heaven is a delightful place where there is plenty of good water, and abundance of game and droves of stout squaws, to do all the work—no rest for the poor squaws, even in heaven. Hell is one vast burning desert; no water there but that which is red with alkali, and which burns like fire when swallowed. When the bad Indians try to get out of this, and essay to climb the hills to the happy hunting-grounds they are thrust with brands of fire, and so wander back across the burning sands to meet with the same treatment in trying to escape on the other side. Thus they wander forever; always trying to escape, and always thrust back into the burning desert. They have preachers—Piutes—among them who preach very good Methodist doctrine. They sometimes begin preaching early in the evening and preach all night—telling the Indians that if they lie, steal, and murder, they are sure to bring up in the great desert, “tooroop,” when they die.

Among themselves, and at their own games, the Piutes are nearly all inveterate gamblers. Old and young, male and female, are always ready to bet their last quarter at one of their games. Very few Piutes will touch whiskey or liquor of any kind. The women are remarkable for their chastity, and are in this respect models not only for the women of all surrounding tribes, but for those of all nations and colors.

Although the Piutes swarm about the towns no one ever thinks of their stealing anything. On the contrary, the Chief of Police of Virginia City knows a certain man called “Snake Creek Sam” who often brings him valuable information in regard to the movements of rogues who may be hiding or scouting about in the hills. Some of them are a little trickish when it comes to a trade, but there are white men who think it no sin to get the best of a bargain when opportunity offers.

A Piute on one occasion went about among the residents of Virginia City, selling suckers for trout to such unsophisticated housewives as he could find. One lady thought the fish did not look exactly right for trout, and said: “What makes their noses so long, Jim?” “Him heap young,” said the deceitful Jeems. “Poco tiempo plenty old; no more nose—mout’ all same me,” and Jim opened his mouth from ear to ear. Looking upon the open countenance of the red-man, the lady believed him free from guile, and purchased a dozen of his long-nosed trout.

An Indian is always ready to leave any work he may be doing and run after game if any is seen to approach. One day, at Washoe City, a few miles west of Virginia, some men who were stopping at the principal hotel, happened to be out on the veranda, taking a look at the surrounding country, when they saw a large flock of ducks settle down on the further side of Washoe Lake. A Washoe Indian, who was sawing wood near the hotel, also saw the ducks, and told the men that he would go after them if they would get him a gun. In the hotel they found an old United States’ musket. This they loaded nearly to the muzzle, and giving it to the Indian, started him for the lake.