Good work can be done, and has been done, at the schools. Wherever the effort is to jump the ordinary Indian too far ahead and yet send him back to the reservation, the result is usually failure. To be useful the steps for the ordinary boy or girl, in any save the most advanced tribes, must normally be gradual. Enough English should be taught to enable such a boy or girl to read, write, and cipher so as not to be cheated in ordinary commercial transactions. Outside of this the training should be industrial, and, among the Navajos, it should be the kind of industrial training which shall avail in the home cabins and in tending flocks and herds and irrigated fields. The Indian should be encouraged to build a better house; but the house must not be too different from his present dwelling, or he will, as a rule, neither build it nor live in it. The boy should be taught what will be of actual use to him among his fellows, and not what might be of use to a skilled mechanic in a big city, who can work only with first-class appliances; and the agency farmer should strive steadily to teach the young men out in the field how to better their stock and practically to increase the yield of their rough agriculture. The girl should be taught domestic science, not as it would be practised in a first-class hotel or a wealthy private home, but as she must practise it in a hut with no conveniences, and with intervals of sheep-herding. If the boy and girl are not so taught, their after lives will normally be worthless both to themselves and to others. If they are so taught, they will normally themselves rise and will be the most effective of home missionaries for their tribe.
In Horace Greeley's "Overland Journey," published more than half a century ago, there are words of sound wisdom on this subject. Said Greeley (I condense): "In future efforts to improve the condition of the Indians the women should be specially regarded and appealed to. A conscientious, humane, capable Christian trader, with a wife thoroughly skilled in household manufactures and handicrafts, each speaking the language of the tribe with whom they take up their residence, can do [incalculable] good. Let them keep and sell whatever articles are adapted to the Indians' needs ... and maintain an industrial school for Indian women and children, which, though primarily industrial, should impart intellectual and religious instruction also, wisely adapted in character and season to the needs of the pupils.... Such an enterprise would gradually" [the italics here are mine] "mould a generation after its own spirit.... The Indian likes bread as well as the white; he must be taught to prefer the toil of producing it to the privation of lacking it." Mrs. Wetherill is doing, and striving to do, much more than Horace Greeley held up as an ideal. One of her hopes is to establish a "model hogan," an Indian home, both advanced and possible for the Navajos now to live up to—a half-way house on the road to higher civilization, a house in which, for instance, the Indian girl will be taught to wash in a tub with a pail of water heated at the fire; it is utterly useless to teach her to wash in a laundry with steam and cement bathtubs and expect her to apply this knowledge on a reservation. I wish some admirer of Horace Greeley and friend of the Indian would help Mrs. Wetherill establish her half-way house.
Mrs. Wetherill was not only versed in archæological lore concerning ruins and the like, she was also versed in the yet stranger and more interesting archæology of the Indian's own mind and soul. There have of recent years been some admirable books published on the phase of Indian life which is now, after so many tens of thousands of years, rapidly drawing to a close. There is the extraordinary, the monumental work of Mr. E.S. Curtis, whose photographs are not merely photographs, but pictures of the highest value; the capital volume by Miss Natalie Curtis; and others. If Mrs. Wetherill could be persuaded to write on the mythology of the Navajos, and also on their present-day psychology—by which somewhat magniloquent term I mean their present ways and habits of thought—she would render an invaluable service. She not only knows their language; she knows their minds; she has the keenest sympathy not only with their bodily needs, but with their mental and spiritual processes; and she is not in the least afraid of them or sentimental about them when they do wrong. They trust her so fully that they will speak to her without reserve about those intimate things of the soul which they will never even hint at if they suspect want of sympathy or fear ridicule. She has collected some absorbingly interesting reproductions of the Navajo sand drawings, picture representations of the old mythological tales; they would be almost worthless unless she wrote out the interpretation, told her by the medicine-man, for the hieroglyphics themselves would be meaningless without such translation. According to their own creed, the Navajos are very devout, and pray continually to the gods of their belief. Some of these prayers are very beautiful; others differ but little from forms of mere devil-worship, of propitiation of the powers of possible evil. Mrs. Wetherill was good enough to write out for me, in the original and in English translation, a prayer of each type—a prayer to the God of the Dawn and the Goddess of Evening Light, and a prayer to the great Spirit Bear. They run as follows:
Prayer to the Dawn
"Hi-yol-cank sil-kin Natany,
Tee gee hozhone nas-shad,
Sit-sigie hozhone nas-shad
She-kayge hozhone nas-shad,
She-yage hozhone nas-shad,
She-kigee hozhone nas-shad,
She-now also hozhone nas-shad.
"San-naga, Toddetenie Huskie be-kay, hozhone nas-shad
Na-da-cleas, gekin, Natany,
Tes-gee hozhone nas-shad
She-kayge hozhone nas-shad,
[She-kigee hozhone] nas-shad
She-yage hozhone nas-shad
She-now also hozhone nas-shad,
"Hozhone nas clee, hozhone nas clee,
Hozhone nas clee, hozhone nas clee."
Prayer to the Dawn (Translation)
"Dawn, beautiful dawn, the Chief,
This day, let it be well with me as I go;
Let it be well before me as I go;
Let it be well behind me as I go;
Let it be well beneath me as I go;
Let it be well above me as I go;
Let all I see be well as I go.
"Everlasting, like unto the Pollen Boy;
Goddess of the Evening, the beautiful Chieftess,
This day, let it be well with me as I go;
Let it be well before me as I go;
Let it be well behind me as I go;
Let it be well beneath me as I go;
Let it be well above me as I go;
Let all I see be well as I go.