I believe that no instance can be cited of a people still in their Stone Age who have surpassed that old race in the mason's art: indeed, I doubt if any such people has even approached their skill in that respect. The difficulty of constructing a great work of well-squared, hammer-dressed stones is enormously increased if the masons must work only with stone implements. Imagine the infinite, toilsome patience of a people who in such a way could rear the ancient Pueblo Bonito of New Mexico, five hundred and forty feet long, three hundred and fourteen wide and four stories high! In one wall of a neighboring building of stone less carefully dressed it is estimated that there were originally no less than thirty million pieces, which were transported, fashioned and laid by men without a beast of burden or a trowel, chisel or hammer of metal.
Nothing marks more strikingly the vast advance which these people had made from the condition of their savage neighbors than their evident efforts not only for household comfort, but even for the beautifying of their homes. I have referred to the rush-carpeted floor of the "House of the Sixteen Windows" and the decorated walls of the two-story house on the Mancos; but they, like other semicivilized peoples, found the first expression for their love of the beautiful in the ceramic art. The variety of graceful forms and decorations found in their pottery is endless. In some regions the country for miles is strewn with the fragments of their earthenware. The ware is usually pale gray shading to white: the decoration is in black or red, often in the angular designs commonly called "Greek patterns." The Moquis of our time produce a handsome ware closely resembling that of the ancient people. But the old cliff-painters and the modern potters often sacrificed beauty to a passion for producing the most wildly-grotesque forms. There is a certain general resemblance, which often strikes me forcibly, but which is almost indefinable, between the ceramic and sculptured forms of the Mississippi Mound-builders, the Pueblo tribes and the ancient Mexicans. The resemblance seems to lie partly in a certain capacity which those peoples possessed in common of producing the most frightfully-grotesque forms ever evolved by the human imagination—forms plainly intended to suggest living beings, yet not at all transgressing the injunction against "anything that is in the heaven above, or that is in the earth beneath, or that is in the waters under the earth." The resemblance seems to me very significant.
At the time of the Spanish conquest the Pueblo tribes were worshippers of the sun and fire, like all the races of this continent which were above barbarism. To-day, even in those pueblos where a corrupted form of the Roman faith is accepted, there are traces of the old sun-worship mingled with it, and in all pueblos there are large circular rooms called estufas reserved for councils and for worship. The invariable appearance of estufas among the ruined towns, and even on the ledges of the cliffs, shows what sacredness was attached to the circular room, which perhaps was symbolic of the sun's orb: it indicates a unity of religious faith between the ancients and moderns.
The priest who chronicled the events of the first expedition to New Mexico was impressed with the great ruined towns which they saw even before crossing the desert of Arizona. There is good reason to believe that the cliff-dwellings, the last retreats of a persecuted people, were abandoned before that time. But how could a people so numerous, intelligent and civilized fall a prey to stupid, roving savages? The wild tribes never could have won the fight against their more quick-witted neighbors if the ancients had not begun their own destruction.
The story which they have left recorded on the face of the country is of this sort. At some very remote time they began agriculture in the valleys of the South-west. They found the rainfall of the region too limited for farming without irrigation, but the whole country was intersected by streams fed through summer by the snows of the mountain-tops and the abundant springs of the wooded slopes and uplands. Thus their crops were watered and yielded increase with a regularity unknown to farmers who must look to the summer rainfall for success. The people prospered, multiplied and spread over a wide country. In every green valley rose their great common dwellings and circular temples. By superior numbers and intelligence they were strong against their enemies. But the spreading population required a great wood-supply. The finest of the trees were felled for timbering their houses, and whole forests were swept away to give them fuel and perhaps to feed perpetual sacred fires. The country was all too little watered at the best, and the mountain-sides, once stripped of their covering, oftentimes dried up and no new growth of trees appeared. Old men began to observe that the streams did not maintain their even flow through the whole year as when they were young, and lamented the good old times when there was no lack of water for irrigation. The streams began to be swollen with disastrous floods in spring and winter, and to dwindle away alarmingly in summer. So through centuries the gradual destruction of the wood brought ever-increasing drought, and drought led in its train famine, disease and wholesale death. The people were decimated and discouraged, and on the northern frontier began to be at the mercy of savage raiders. They fled from their pleasant valley-homes to hide in caves and dens of the earth, and built the cliff-dwellings. There a remnant lingered in unceasing fear of the foes who coveted the fruits of their toil; but even from these refuges they were driven ages ago. Where they used to build villages and cultivate fields are now barren gulches where two or three times a year a resistless flood rushes down from the mountains that can no longer retain their moisture. Thus ended their national suicide.
RUINS IN MONTEZUMA CAÑON.
It was a strange ignorance that led them to their own destruction, was it not? Yet we as a nation from Maine to California are recklessly working the same ruin. We are stripping our mountains a hundred times more rapidly than they, but who cares whether the forests are restored?
As a child I played and bathed in a pretty tumbling brook among the Litchfield hills, and wondered that so small a stream but fifty years before had given power to all the mills now ruined on its banks. Twenty years more have passed, and now in the heat of summer there is hardly water for a child to bathe. The hills are stripped, the stream has dwindled, but the spring floods tear through the valley like a deluge. Even the larger streams that still turn the mill-wheels and make the wealth of Connecticut are not the trusty servants that they once were. In summer they grow weak and must be supplemented with steam, and at times they rise in fury and carry destruction before them. It is the beginning of woes, but our Atlantic slope with its heavy rainfall cannot easily be changed to a desert. In the far West it is different. Colorado, Nevada and California, with a less regular rainfall and with greater floods and smaller streams, would soon find the desert encroaching on the habitable land. But in these very States the waste of timber is most extravagant. Mining-camps and cities devour the woods about them, and in every dry summer many hundred square miles are burned by the recklessness of Indians and white men. Where the Californian mountains have been cleared, the browsing millions of sheep keep down all new growth, and, bringing great wealth in our age, they threaten to impoverish posterity.
The dreary experiment has been tried by the ancient races of both continents. Why should we repeat it? The question should command the earnest attention of State and national governments. In our own land already one old race has wrought its own destruction in this same way.