Discovery of the Yosemite, and the Indian War of 1851, Which Led to That Event

by Lafayette Houghton Bunnell

The special inconsistency of this belief seems to be, that if one of these demons can lure any one to destruction, the victim will be compelled to take the place and occupation of the evil spirit, who is at once liberated and takes its flight to join its family or such members of it, as are already with the blessed. This idea seemed to be based upon the natural selfishness of human nature, that would gladly fix its responsibilities and sufferings upon another. A writer in his descriptions of the Yosemite says: “The savage lowers his voice to a whisper, and crouches tremblingly past Po-ho-no, while the very utterance of the name is so dreaded by him, that the discoverers of the valley obtained it with difficulty.” These statements were prefaced by the assertion that “Po-ho-no is an evil spirit of the Indians’ mythology.” On our second visit to the valley, it will be remembered, we found huts built by the Yosemites not far from the Po-ho-no Fall.

I never found any difficulty in learning the name of this fall, or observed any more fear of spirits exhibited at this fall than at the Yosemite fall; but in later years, for causes that will appear in the course of this narrative, the little meadow and detached rocks west of Po-ho-no, and near to the foot of the Mariposa trail; became haunted ground to the remnant of the band, for disaster and death followed the commission of crime at that locality.

Savages are seldom able to trace to themselves the cause of misfortune, and hence evil spirits must bear the burden of their complaint. For this service they are well paid through their representatives, the “medicine men.” I have often been amused, and agreeably entertained while listening to their traditionary literature.

Among the Chippewa and Dahcota tribes, my likeness to a brother, who was a trader, was recognized, and many times I was honored by a prominent place being given me in their lodges and at their dances. Some of their mysteries I was not permitted to witness, but the consecration of the ground for the dance, which is performed with great ceremony, I have several times seen, and had its signification fully explained to me. The ceremony differs but little among the different tribes, and consists of invocations, burning incense, scattering down, feathers and evergreens upon the pathway or floor of the dance, lighting of the sacred fires with their ancient fire-sticks, which are still preserved among the priests, and repeating certain cabalistic words, the meaning of which they do not even pretend to understand, but which are supposed to have a most potent influence. They also have their pantomimes and romances, which they repeat to each other like children. This legendary literature is largely imaginative, but I found the California Indians less poetical in thought and feeling than eastern tribes, and less musical, though perhaps as primitively figurative in expression.

Though seemingly unimpressed by their sublime surroundings, their figures and comparisons, when not objectionable, were beautiful, because natural. The Pai-ute and Mono Colony originally established by Ten-ie-ya, was the result of a desire to improve their physical condition. They were attached to this valley as a home. The instinctive attraction that an Indian has for his place of nativity is incomprehensible; it is more than a religious sentiment; it is a passion. Here, sheltered in a measure from the storms of winter, and the burning heat of summer, they met as in an earthly paradise, to exchange the products of either side of the Sierras, to engage in a grand hunt and festival offer up religious sacrifices, and awaken the echoes of the valley with their vociferous orations. Should their skill fail them in the chase, and the mountain or brook refuse their luscious offerings, they had a never-failing resource in the skill with which they could dispossess the native Californian, or the newly arrived immigrant of his much prized herds, and translate them to their mountain home. Nor was there need of herd-men to guard their fleecy flocks or roving herds, for the prancing horse or gentle kine, having once been slid over the slippery gateway, avoided the obstruction ever after; and remained contented in their fields of blue grass and clover.

THE INDIAN BELLE.

But, when the influence of the “golden era” finally reached this once blissfully ignorant people, and wants were created that their belles and beaux had never known before, their imaginations excited by the superfluities of civilization, their natural cunning came at once to their aid, and lo! the “honest miner” or timid Chinaman contributed from their scanty stores and wardrobes, or the poorly sheltered goods of the mountain trader opened their canvas walls to the keen arguments of their flinty knives, and wants real or fancied were at once supplied.

What then was there lacking, to make the Yosemites a happy people, removed as they were from the bad influences of whiskey and the white man’s injustice? Only this: “the whites would not let them alone.” So Ten-ie-ya had said, as if aggrieved. Like all his race, and perhaps like all ignorant, passionate and willful persons, he appeared unconscious of his own wrong-doing, and of the inevitable fate that he was bringing upon himself and his people.

In his talk with Major Savage, he had spoken of the verdure clothing the valley, as sufficient for his wants, but at the time, knowing that acorns formed the staple of their food, and that clover, grass, sorrel and the inner bark of trees were used to guard against biliousness and eruptive diseases, little heed was given to his declaration. Now, however, that we saw the valley clothed with exquisite and useful verdure, for June was now at hand, Ten-ie-ya’s remarks had a greater significance, and we could understand how large flocks and herds had been stolen, and fattened to supply their wants. The late claimants to this lovely locality, “this great moral show,” have been relieved of their charge by act of Congress, and fifty thousand dollars given them for their claims. It will probably now remain forever free to visitors. The builders of the toll roads and trails should also receive fair compensation for their pioneer labors in building them, that they may also be free to all. When this is done, this National Park will be esteemed entirely worthy of this great republic and of the great golden State that has accepted its guardianship.[18]