In a very short time these non-reservation Indians commenced arriving at the agency in bands, numbering from three to fifty, to enter their protests against coming on the reservation to live. From time to time no less than three hundred of them have called upon me, each one declaring that he has lived upon his land from eleven to twenty-two years, and that it is his intention to homestead it when the Government has it surveyed and places within his reach the means of making an entry. I fully explained to each one that he is entitled to 160 and no more, and that he must confine his stock to his own land. This they declared their willingness to do, and if they will only stand by their promises to comply with the requirements of the law I believe the lands on which they are settled should be surveyed immediately and that they should have their lands allotted to them under the act of February 8, 1837. As the matter now stands the cattle men complain of the Indians and the Indians complain of the cattle men. Their interests are dissimilar, and unless they can be harmonized or the Indians compelled to move back on the reservation trouble may eventually ensue.

It would seem that the Navajo is to be submitted to a severe probation before being ranked in civilization. With the first signal evidence of our civilization, the railway, came the comparatively well-behaved men who work as railway laborers. After them came the wild Modocs who rejoice in the epithets of "bad-men" and cow-boys. One would imagine a scene of rural peace and quietness in the occupation of rearing calves and fattening beeves for the market, but, on the contrary, the breeding cows seem to necessitate a vast throng of bloodthirsty man midwives, who insist upon surrounding themselves with deadly weapons and lethal whisky. The poorest element of the Navajo come first in contact with this by-product of civilization, and the result is endless broils and disturbance. These ill-behaved cow-boys have, to a great extent, destroyed the prestige of the American in this region.

Within the past vear I have had five cases of cattle-stealing brought before me for investigation; but, although I tried my utmost, using all my police force, and the cattleowners also strove to make their complaints good, in not a single instance could I find sufficient proof to warrant me in sending any of the accused to trial.

The

The surging conflict lies here: that many of the inherited lands of the Navajo lie some distance beyond the established Navajo Reservation. They have roamed and lived in these surroundings from time immemorial, and it is almost a matter of impossibility to explain to them our scheme of restricted land-holding. No explanation can be made to them of the difference between an acre and a square mile, so far as possessory title lies. Wherever grass grows, there they think their sheep and horses ought to graze. waters beyond the reservation at which they now live have been thus occupied for a score of generations. I have made every insistence and all preparatory arrangements possible to bring these families, their flocks, and herds back to the reservation, but, as every right-thinking man will admit, time must be allowed these people to undertake and complete a movement of such vital importance; otherwise great hardship will be wrought to these outlying families. Even if it should be determined to bring them back I believe the only satisfactory way in which it could be done would be by extending the reservation line south a sufficient distance to provide them all with land and water.

I wish to submit for your information a typical case of "Indian trouble," still unsettled. The Navajos well understand that the San Juan River marks the northern limit of their reservation, but upon its north side lies the scene of their principal myths and the adventures of their greatest heroes, and is, in fact, their most famous, legendary hunting ground; hence it is difficult to prevent a small party from slipping across to kill a fat deer now and then. Last December, with this intent, a hunting party of four men, three women, and a boy went across, about 20 miles north from the river, when one of the men killed a deer, and was riding back to their camp, leading a mule, upon which the carcass of the deer was packed. Another deer crossed in front of the hunter, and he left the mule; throwing down his blanket, he took after the deer, which he followed for some distance unsuccessfully. Returning to his mule, he found horse tracks, but no blanket, so he followed the tracks and soon overtook a party of cow-boys. He claimed his blanket, but they threatened or did actually shoot at him, and he retreated to the Navajo camp. On the following morning these same cow-boys, numbering six or more, rode into the Navajo camp, where some wordy brawling ensued, and as the cow-boys again drew their weapons the Navajo party retired, riding southward. They rode of course with their rifles across the saddle-bow, and one of their horses stumbled in the snow, which accidentally discharged the rifle of the Navajo rider, but without harm. This at once brought down the fire of the cow-boys, and one of the Navajo men was killed; the cow-boys rode off exulting, but the Navajos halted to carry off the dead body of their companion to the cliffs, where they covered it with stones.

Returning home upon the reservation the affair was widely discussed, and, as may be supposed, all the younger Navajo were eager for retaliatory foray. It was the subject of discussion at all the councils of the older men, at their prescriptive gatherings, when for a dubious period it really seemed that they would actually strike back at the cow

boys in a vengeful raid. Just at this critical juncture Col. A. M. Tinker, Indian Inspector, fortunately happened to come to this agency, and readily volunteered to go up with me and ascertain the real import of all these ugly rumors. Our expedition was through continuous driving storms, and we fought through snow drifts up to our waists to get across the towering mountain ranges to reach the scene. All of the best men of that region met us in council, and after a heart-breaking series of wordy conflicts, we compelled them to a peaceful decision by argument. I have taken every necessary legal step, and have used every exertion to bring all procurable evidence before the grand jury of San Juan County, N. Mex., and thus the matter now rests till the next session of court there on the 1st of September next.

In the month of January last, under instructions from the Department, I took three of the leading men of the tribe to Albuquerque, N. Mex., to visit the Indian industrial school at that place, learn something of its workings, and to see how the white man lived and transacted business. Neither one had ever been far enough from the reservation before to see the railroad. I spent several days on the trip, showed them all there was to be seen, and explained to them thoroughly everything they saw which attracted their attention. Their wonder was simply marvelous. It seemed impossible for them to comprehend even a small portion of that which came under their vision, and during the remainder of their lives they will never cease talking to their people of the sights they witnessed. They all returned fully impressed with the greatness of the white man and fully believing in the importance of education. They are now great friends of the school, and hereafter each one will do his best to secure for it a large attendance. An occasional trip of this kind does much good, and no better investment could be made with the money spent in this way.

While the school buildings are in good repair, the same can not be said of those occupied by the agency employés. The latter are old, sit very low on the ground, and dur ing the winter months are very damp. For several months past I have tried to improve them as much as possible, and when the agency carpenter could be spared from other work he has put in his time on these improvements. Still, it will be impossible to make them comfortable, and they should be replaced with new ones when circumstances will warrant it. Several of the buildings are absolutely worthless, and during the rainy season it is almost impossible to keep the water out of them.

Crime among the members of the tribe during the past year has been reduced to the minimum. No case demanding serious attention has been brought to my notice. In January last Nich-lee, a Navajo Indian, was tried at St. John's, Ariz., for the murder of a prospector named Swift who had ventured on the reservation in search of mineral, found guilty, and sentenced to the penitentiary for a term of twenty-five years. This crime was committed about two years ago. About the time this Indian was sentenced an Indian named Chiz-chilla was murdered on the San Juan, in New Mexico, by a cowboy named Cox. The latter has not yet been arrested, and it remains to be seen if punishment is meted out to him as it was to the Indian.

There has never been, to my knowledge, a court of Indian offenses here. The tribe is divided into clans, which are widely scattered over a vast territory. If such a court existed the different clans should be represented, and if they were it would be next to an impossibility to get the members together at any one time, or even a small portion of them. On the other hand, in a court composed of a few representatives from a few clans the member of an unrepresented clan would certainly suffer if brought to trial before them, so great is the jealousy existing between them. For these reasons I do not think it desirable to have a court; in short, in my experience the offenses committed have been so few and trifling that I do not think a court necessary. If a crime is committed the Territorial courts are amply able to deal with it.

About the 8th of March last I received information that it was the intention of a party of prospectors, numbering fifty men, who were organizing, to invade the reservation in search of mineral. I at once communicated with the Indian Office and with the military commander of this district. I heard no more about the matter until the latter part of the month, when I learned that the party was on the reservation and had taken up a position on the Carrizo Mountains. Col. E. A. Carr, commandant at Fort Wingate, promptly sent me two troops of cavalry, with whom I at once went to the Carrizo Mountains, where we found fifteen miners holding out against the Indians. I served legal notice on them to leave, warning them of the penalty if they ventured to return. They were then escorted off the reservation by the troops. Since that time several of them did return, and the matter was reported to the Department. Threats of invasion by other parties have been made and other attempts will surely follow until such time as the Department investigates the extent of the alleged mineral wealth of that region and determines either to close it against the miners or open it for development.

The sanitary condition of the agency has been very bad this year, owing to the poor quality of the water which we have been compelled to use. Two children of employés have died. The water which we are compelled to use comes from a spring about 2 miles from the agency. At the fountain-head it is pure, but along its course it is used

very extensively by horses, sheep, and goats, being the only water accessible to them during the summer months for miles around. The result is that when the water reaches the agency it is very impure. By digging holes in the bed of the creek we obtain "seepage" water, which is a little better, but still far from being wholesome. I have asked for relief, which it is to be hoped will soon be granted.

During the month of April last Dr. Daniel Dorchester, superintendent of schools, accompanied by his wife, visited the agency for the purpose of inspecting the school and making a report thereon. At that time we were not in the most desirable shape. The superintendent and matron had left a short time previously and their places were filled temporarily by other employés. However, Dr. Dorchester expressed himself as being well pleased with the work as it was then progressing and made some valuable suggestions as to the mode of conducting such a school. Too much praise can not be given Mrs. Dorchester as a faithful worker. In her the Indian girls have found a friend who will do much towards bettering their condition.

In the same month Mr. Herbert Welsh, corresponding secretary of the Indian Rights Association, paid the reservation a visit, staying four weeks. During that time I accompanied him over the reservation. We met a great many Indians on the way, especially at Chin-a-lee, where Mr. Welsh held quite a council with them, urging them to send their children to school and to adopt Americans' ways in farming. They listened attentively, and a good impression was made upon them. At other places Mr. Welsh talked to them, which will surely result in future good. On the same trip Mr. Welsh accompanied me to the Moqui villages, where I made the annual issue to the Moquis.

In my last annual report I called attention to the fact that aside from the regular Sabbath exercises in the school, the Navajo was entirely devoid of any religious instruction, and from what I can learn he has never had any. During the year just closed I have received several communications on the subject from persons who expressed a desire to do missionary work among members of the tribe. The Methodists sent a minister here last fall. He remained some time, was very earnest in his endeavor to advance the cause of religion, but being without the means to carry on the work himself, and receiving none from his church, he was compelled to abandon the field, and has not since returned. Since then a lady came here from eastern New Mexico and for several months has been at work among the Indians as a missionary at her own expense. These are all the efforts which have been made to Christianize this tribe within the past year. There is no doubt that they need enlightenment and that good missionary work would greatly assist the work of civilization which is being done by the Government; but it seems that the various denominations prefer to send their missionaries and money abroad, while the American aborigine is left in total darkness on the borders of nineteenth-century civilization. Very respectfully, your obedient servant,

The COMMISSIONER OF INDIAN AFFAIRS.

C. E. VANDEVER, United States Indian Agent.

REPORT OF MOQUI PUEBLO INDIANS, NAVAJO AGENCY.

NAVAJO AGENCY, N. MEX., August 22, 1890.

SIR: Herewith I submit my second annual report for the Moquis Pueblo Indians for the fiscal year ending June 30, 1890. When I made my last annual report I had acted as agent but a few months and was but little acquainted with their habits and customs. Since then, however, I have studied them as carefully as circumstances would permit, and now give the result of my investigations.

The Moqui differ in many ways from their neighbors, the Navajo, these two tribes presenting many contrasts in habits and character. The saucy, arrogant Navajo leads a kind of Bedouin life, while the timid, unresisting Moqui cling closely to their old villages perched on the cliffs. The Navajo cherish an inherent scorn for manual labor, planting only in an amateur sort of way, and consume much of their field products before the harvest season has well ended. The Moqui are of a stock long inured to toil, and delight in field labor, persistently cultivating their sandy valleys; they are prudent as the Navajo are improvident, and few of their houses but contain sufficient provisions to last between harvests.

With the Navajo the women are the weavers, but only the men weave and spin among the Moqui. The Navajo make ornaments of iron and silver; the Moqui only of stone and shell.

The religions of the two tribes are entirely different in theory and practice, and while the Navajo observances occur upon occasions of convenience, with ex tempore accessories, and always after night, those of the Moqui are celebrated by day, at prescribed times and places, and in a strict order of sequence.

Polygamy is common among the former but unknown among the latter, and their bridal presents, if less in value, are of higher ideal token and free from the sordid taint of bargain and sale which attaches to the Navajo marriage.

The Moqui goes afoot defenseless, and will trot a long distance out of his way to greet the American with a conciliatory hand-shake.

The Moqui were among the first people within our present borders of whom the early Spanish explorers have left us historic mention. The first village Indians met by Coronado in 1541 were the Zuni, and from them the Spaniards learned of this people, called by the Zuni the A-mo-kwi, and they have ever since borne that name, under its Spanish form of Moquis, or Mo-ki, but they call themselves Ho-pi-tuh, the peaceable people. Their country was later named by the Spaniard the province of Tusayan, from an appropriate Navajo term, ta-sa-ûn," meaning the place of isolated buttes. Thus the Moqui and his country have always borne foreign names; and it is a curious fact that all of the North American Indians are similarly nicknamed, none of them being known to us under their own aboriginal title.

To fit their traditions to our chronology is almost impossible, but, to make a hazard, it would appear that fierce intestine wars raged among the village Indians throughout the table lands early in the fourteenth century. About a century later the first intrusions of more savage stock occurred, "enemies from the north, as they are spoken of, and were probably the Ute and Comanche. We know that in 1541 the Spaniards found the Moqui occupying villages which were old then, but how long they had been ageing there is no means of determining. Not long after this the Navajo began to encroach from the eastward, and roamed between Tusayan and the Rio Grande.

A permanent occupation of New Mexico was made by the Spaniards in 1591, and it was probably about 1630 when some missionary priests came to Tusayan. They were escorted by troops to assert Spanish authority and to show the benign nature of their mission. They also brought sheep, oxen, and horses as gifts to the Moqui, but of the sheep and horses the Navajo helped themselves to the greater share. The memory of the mission period is held in great odium by the Moqui, for although they admit that the Spaniards taught them to plant peach orchards and brought them other benefits, yet they suffered many severities at the hands of the priests, who also held many of the Moqui as peons at the mission stations. In 1680 there was a general revolt of all the village Indians, in which the Moqui participated by slaying all the Spaniards who were then among them. Fearing lest a Spanish force might be sent against them, shortly after the massacre they evacuated their villages, and rebuilt them higher up, on the mesa points they now occupy.

In the beginning of the eighteenth century the Ute and the Apache made fatal inroads upon them until, as they tell, no man's life was safe beyond the base of their mesas. Deterred from cultivating their fields, they resorted to carrying up earth in their blankets and made little heaps on the cliff ledges, in which they planted corn and managed to grow sufficient to eke out a bare existence. In this evil strait they sent to the Teh-wa, their distant kinsmen on the Rio Grande, begging them to come to their assistance. These Teh-wa speak a different tongue from the Moqui, but are very similar to them otherwise, and they came to relieve the Moqui from the attacks of the raiding bands. This military colony was afterwards re-enforced by other of their families from the Rio Grande and built the village of Teh-wa, on the east mesa, which they still occupy.

About 1780 an epidemic of small-pox devastated all the Moqui villages, and again in 1840 the same disease raged among them for several months, and many ghastly stories are still told of its ravages. Many houses were then abandoned and their ruinous walls still form ragged fringes around every village, and the old men point to these memorials as they tell of the pestilence which diminished their people to insignificance.

Three of the villages are built upon the bare, flat summit of the east mesa, 600 feet above the level of the valley; upon the middle mesa three other villages are built upon points of equal height; but the western point, upon which Oraibi is situated, is considerably lower. These mesas all point to the southward, projecting from the main tableland, with intervals of about 7 miles between each of them. I have visited them frequently, and estimate their population as follows-sexes about equal:

The villages have all the same general appearance-rows of houses more or less dilapidated, of irregular heights, but all flat-roofed and built together, with here and there a dingy court. Viewed from the valleys it is difficult to distinguish between cliff-wall and house-wall, and in Walpi some of the houses rest upon rude buttresses projecting over the edge of the precipice. The older house groups are three and four stories high, with rambling rooms in confusing directions, and oddly occurring alcove-like recesses, some of them 2 or 3 feet above the general level of the floor, some a step or two below it. Most of the rooms are very small and all of the ceilings are low, many of them with only narrow open slits in the wall to admit light, but in some these are fitted with sheets of transparent gypsum. The typical houses are built in terraced form, that is, the ground story is the widest, and each succeeding story recedes 7 or 8 feet from the front. Narrow, foul alleys wind through the villages in a straggling way, and noisome passages through the ground story of the inclosing houses lead to the courts.

The courts contain the most peculiar feature of their rude system, namely, the kiva, or underground chamber, two or more of which are in every village. The kiva is an oblong excavation, about 25 feet in length, with half that width, and about 9 feet deep. The roof is formed of earth covering willows and twigs which rest upon strong beams laid across at intervals; and, being firmly trodden, the roof is in most instances just level with the surface. Access is gained through a slightly elevated hatch way near the center by a long ladder the ends of which project 15 or 20 feet in the air. In cold weather a small fire is made on the floor just under the hatchway which serves as door, window, and chimney. Formerly the kiva was strictly preserved for the observance of religious ceremonies, but now, aside from this purpose, these places are also used as weaving and work-shops, and are fa orite loitering places for the men.

Their thronged mythology has given rise to a very complex system of worship which rests upon this theory. In early days certain superhuman beings, called Katcheena, appeared at certain seasons, bringing blessings or reproofs from the gods, and as indicated by their name, they listened to the people's prayers and carried back their desires to the gods. A long while ago they revealed certain mystic rites to a few good men of every clan, by means of which mortals could communicate directly with the gods, after which their visits ceased, and this, the Moqui say, was the origin of their numerous religious or Katcheena societies. To a limited extent certain women were also similarly endowed; hence the membership of some of these societies consists entirely of men, others of women only, and in many both sexes bear a part.

The public ceremonies of these societies are participated in by all the members fancifully dressed in cotton tunics, kilts, and girdles, and wearing large masks decorated with the emblems pertaining to the Katcheena whose feast they celebrate. Emerging from the Kiva, the maskers form in procession and march to the village court where they stand in line, rattle in hand, and as they stamp their feet with measured cadence they sing their traditional hymns of petition. The surrounding house-terraces are crowded with spectators, and some of these celebrations partake much of the nature of dramas. Feats of war are mimicked, or the actions of wild animals and hunters, and many mythic incidents are commemorated, while interludes afford an opportunity for a few grotesquely arrayed buffoons to crack coarse jests for the amusement of the rude audience. Every moon witnesses some celebration, and this would not be so remarkable were they begun and ended on the same day, but as each of them occupies several days, and two or three villages devote themselves to the same holiday, it will be seen that to keep this cumbrous worship in motion engrosses about as much time as their secular occupations.

The nearest flowing stream is more than 40 miles away from the villages, but several springs at the base of the cliffs afford them ample water. They do not practice irrigation, but the sandy valleys retain enough moisture to germinate the planted seeds, and barring an exceptionally dry season they generally secure abundant crops of corn and other Indian vegetables, squash, beans, and melons. In a limited way they make small terrace gardens on a slope near a convenient spring and irrigate them with small streams, but 20 acres would probably cover all the ground they now cultivate in this way. In a limited way they also cultivate cotton and wheat, although according to tradition their cotton fields were formerly very extensive. But their most inviting product is that of their numerous peach orchards, which are set out everywhere around their villages, except in the valleys. On the high mesa summits, and in the almost vertical sand dunes which cling to the mesa sides, thick clusters of peach trees grow luxuriantly with but the scantiest care, and yield delicious fruit in abundance.

I estimate their field products as follows:

Planted in corn:

East mesa
Middle mesa

Oraibi...

Total....

which at 15 bushels per acre equals 2,184,000 pounds.

Acres.

900

700€ 1,000

2, 600