The Grand Canyon.
From Part Way down South Side above Bright Angel Creek.
From Jacob's we proceeded to our old camp ground at Eight-Mile Spring and there spent the night. Prof. had forgotten his sextant and rode back to our main camp for it. We continued in the morning without him to a place farther east called Navajo Well, a deep spring in a sort of natural hole, somewhat aided by native hands, in the midst of some sloping, barren rocks, the last spot where one would look for water. A large flat stone covered the top, the water being dipped out at one side where there was a depression leading down to it. A careless man, or one not familiar with the country, might ride within a few yards of this spring without noticing its existence. Prof. came along towards night and the next day we went on eastward to the top of the Kaibab Plateau and there put up a geodetic monument. Here we made a dry camp having water for ourselves in a keg and some canteens, while the animals got along very well as there was a little snow on the ground. Proceeding from this place eastward we came to the edge of the plateau opposite the largest of a series of four or five peculiar red sandstone peaks. The Mormons had explored a waggon road across at this place and the grades were easy. We followed the road and reached House Rock Valley about ten miles north of House Rock Spring where we went to get water and camp. We had started late and by the time we got down into the valley darkness had fallen but a bright moon compensated for the absence of daylight, enabling us to see plainly our landmarks. We jogged along toward the spring and I sang Oh the Lone Starry Hours, Give Me Love, when I was suddenly interrupted by old Thunderbolt's pack loosening. Thunderbolt was a horse that waited for such an event with remarkable docility and when it arrived he made the best of the opportunity to get even with us for drawing the lash-rope so tight. Before I could dismount and lay hands on him the pack slipped back over his rump which was the signal he watched for. Joyously flinging his heels in the moonlit air, jumping high off the ground the next instant, and then darting off into the misty night with a clatter and a whirl he spread the contents of that pack to all points of the compass. This revenge adequately accomplished we were permitted to catch him. A long search was necessary before we had gathered up all the things and replaced the pack on the now meek and patient Thunderbolt, and half-past eight by the watch arrived as we got to water and supper.
We put up another "station" back of House Rock Spring and spent a day reconnoitring. On Sunday, January 21st, we went to Red Cliff and made a camp under some cedars, as we wished to put a station on the highest peak. The camp was a dry one, but we had the usual supply of water in the keg and canteens, and as the temperature was very low we did not get thirsty. There was an abundance of wood for the camp, but Mac and I concluded we wanted more warmth and light, so we set fire to two large cedars that stood alone, and they made a superb illumination, burning all night. In the morning we got to the top of the cliff, and built a monument, with a high pole and flag, to which to "sight" from other geodetic points, while Prof. took observations for time and latitude. When our work was finished we went back to House Rock Spring, arriving just before sunset. In the morning Jones and I went across and climbed the Kaibab, intending to put up a monument there, but we could find no proper site and returned to camp. Prof. and Mac had been off in another direction, but they got in just before supper-time. We had not finished this meal when, night having come on, we heard through the darkness sounds of some one approaching, and thirteen Navajos one after the other came into the light of our fire, with their greeting of "Bueno heh!" and camped just below us. Some were mounted, some were on foot. The chief was Ashtishkal, whom we had met before at the Crossing of the Fathers (El Vado). They were all friendly, and did not intrude upon us. They were on their way north to trade with the Mormons, having come across at the Paria. The night was very cold, and a heavy, dry snow began to fall, so that in the morning when we arose we could see but a short distance. The Navajos about sunrise stood silently in a circle till at a signal they all sat down and began singing, continuing for several minutes a low musical refrain, and then all rose to their feet again. They left us early, with friendly demonstrations, and went on their way towards Kanab, while we moved to another spring in a gulch farther up the valley, where we made a tent out of a pair of blankets to keep off the snow. During the stormy night our animals started to leave us, travelling before the wind, but we suspected their intention and got out and headed them back, much to their disgust, no doubt. Thursday, January 25th, came bright and clear, but still extremely cold. Prof. with Mac started across the Kaibab by the trail, while Jones and I went farther north by the waggon road referred to, camping near the station we had made on the way out. The next morning we did some work there, and then went on to the Navajo Well, reaching it at sunset, where we watered our stock and continued by moonlight through a piercing wind to Eight-Mile Spring, which enabled us to reach our main camp in time for dinner on Saturday the 27th. Prof. got back the evening before at 7.30, having made another station on the Kaibab on the way over and travelled twenty-five miles.
About a mile from Kanab the Kaibab band of Pai Utes were encamped, and we had a good opportunity to visit them and study their ways.[28] The Major was specially interested and made voluminous notes. They came to the village and our camp a great deal. While they were dirty, they were not more dishonest than white men, so far as I could learn. Their wickiups, about seven feet high, were merely a lot of cedar boughs, set around a three-quarter circle, forming a conical shelter, the opening towards the south. In front they had their fire, with a mealing-stone or two, and round about were their conical and other baskets, used for collecting grass seeds, piñon nuts, and similar vegetable food, which in addition to rabbits formed their principal subsistence. At certain times they all went to the Kaibab deer-hunting. Their guns, where they had any, were of the old muzzle-loading type, with outside hammers to fire the caps. Many still used the bow-and-arrow, and some knew how to make stone arrow-heads. We learned the process, which is not difficult. Their clothing was, to some extent, deerskin, but mainly old clothes obtained from the whites. They made a very warm robe out of rabbit skins, twisted into a long rope and then sewed side to side into the desired size and shape. But when we traded for one of these as a curiosity we placed it beside a large ant hill for some days before bringing it into camp. They obtained fire by the use of matches when they could get them, but otherwise they used the single stick or "palm" drill. We went to the camp one moonlight night, January 6th, to see a sort of New-Year's dance. They had stripped a cedar tree of all branches but a small tuft at the top, and around this the whole band formed a large circle, dancing and singing. The dancing was the usual hippity-hop or "lope" sideways, each holding hands with his or her neighbours. In the centre stood a man, seeming to be the custodian of the songs and a poet himself. He would first recite the piece, and then all would sing it, circling round at the same time. We accepted their cordial invitation to join in the ceremony, and had a lot of fun out of our efforts, which greatly amused them too, our mistakes raising shouts of laughter. The poet seemed to originate some of the songs, but they had others that were handed down. One of these, which I learned later, was:
"Montee-ree-ai-ma, mo-quontee-kai-ma
Umpa-shu-shu-ra-ga-va
Umpa-shu-shu-ra-ga-va
Umpa-ga-va, shu-ra-ga-va
Montee-ree-ai-ma."
This, being translated, signifies that a long talk is enough to bore a hole in a cliff; at least, that was the interpretation we obtained. Another popular one was:
"Ca, shakum, poo kai
Ca, shakum poo kai
Ca, shakum tee kai
Ca, shakum tee kai,"
these lines being repeated like the others over and over and over again. They were highly philosophical, for they explain that you must kill your rabbit (shakum) before you eat him. I do not remember that they sang these particular songs on that occasion, but they will serve as examples.