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he great beauty and antiquity

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1 point to my lon^y residence and to my extend-

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THE

, Franciscan Missions

of the Southwest

An Annual Published in the Interest of the Franciscan Branch

(Cincinnati Province)

of the

Preservation Society

Fourth Number 1916

r

! The Ancestors of the Pueblo Indians-

By Pb. a. W., o. f. m.

T
he Pueblo Indians have formed the subject-matter of va-

rious articles in the former numbers of this magazine.

They are divided into four different linguistic stocks,

the Keresan, numbering 4027, the Zunian, numbering 1667, the

Tanoan, numbering 3140, and the Shoshonean (Hopi or Moqui),

numbering 2009 souls. Of these 10,843 Pueblo Indians,

the Keresan stock, embracing the villages of Cochiti, Santo Do-

mingo, San Felipe, Santa Ana, Sia, Laguna and Acoma and vil-

lages pertaining thereto; the Zunian stock, embracing the villa-

ges of Zuni, Ojo Caliente, Nutria and Pescado; and 499 of the

Tanoan stock, the Jemez Indians, namely, 6193 in all, have been

placed in our charge. In the year 1680 the number of the Pu-

eblo Indians, exclusive of the Moquis, were given by the Span-

ish as 28,850, which, in all probability, was rather a rough esti-

mate than an accurate census.

They are, in all probability, the oldest inhabitants in what is

now called the United States.

The Southwest, more especially the basins of the Rio Grande,

the San Juan, the Animas, the Little Colorado, and the Gila



2 FRANCISCAN MISSIONS OF THE SOUTHWEST

Rivers, and the Chaco “Wash’’ are covered with prehistoric

ruins of so-called communal houses on plains and mesas, and of

cl iff-dvvel ling's and cave-dwelling's in the various canyons of this

region. Many of these ruins are within the Navajo Reservation

and the Navajo country. The most reno-wned communal house

ruin within the Navajo country is Pueblo Bonito which I visited

during the time the Hyde Exploring Expedition made its exten-

sive excavation at that place. The building stands within a short

distance of the walls of Chaco Canyon and is built of dark sand-

stone. Its length is 667 feet and its width 315 feet. It was

originally 5 stories high. The greatest height of standing wall

at present is 48 feet. The rooms are mostly rectangular. The

masonry of Pueblo Bonito ranges from plain rubble to what ap-

pears to be ornamental mosaic in places. Every type of masonry

known to Pueblo architecture is found in this building, and

not fewer than 27 circular kivas, varying from 10 to 50 feet in

diameter, have been uncovered in it. The timber is. exception-

ally heavy, logs 40 feet in length and 18 inches in diameter hav-

ing been found. I visited several other ruins in that immediate

neighborhood, which are also large, but not as imposing as that

of Pueblo Bonito.

In Canyons de Chelly and del Muerto, at the mouth of which

our Chin Lee Mission for the Navajos is located, there are at least

140 different cliff-dwelling and cave-dwelling ruins, in the larg-

est of which I counted the remnants of 68 rooms. I have men-

tioned but two of the 20 districts covered with the ruins of the

cliff- and cav^e-dwellings and communal houses.

When the Spanish explorers, more than 350 years ago, enter-

ed the southwestern part of what is now the United States, they

found the cliff-dwellings and communal houses as mysterious and

enigmatical as most of us do today. Who were the people who

built and inhabited these dwellings? Extensiv^e excavations and

diligent study of the customs and institutions of these prehistoric

people, as revealed in their pottery, arms, ornaments, utensils,

masonry, and buildings, and comparison of all this with what is

still found among the Pueblo Indians, has led to the conclusion

that the cliff- and cave-dwellers and the inhabitants of the so-call-

ed communal houses were nothing more nor less than the ances-

tors of our present-day Pueblo Indians; more especially do the

circular depressions or underground rooms, with their contents.



THE ANCESTORS OF THE PUEBLO INDIANS 3

mot with in all thoso ruins, c()rrosi)on(l ('xactl.y with tho <^stiifas

or kivas, found in all puoblos of this day,

Tho ostufas or ki\as, as they still (ixist in ov(*ry puohlo of tho.

Southwest, aro chambers, sot asid(‘ for rolitrious rit(^s, and for tho

transaction of tho civil and social alfairs of th(‘. trilxi. They ar-o

worship-{)laco, court- house, council-lodi^o and club-roorn, all in

one. Here certain rolii^ious ceremonies and socixd rites ar(‘ p(M -

formod; hero tho jud^^os meet to decide cases and questions; hero

tho “principals” come together in council and deliberate upon

what they think best for the people; here the youths are in-
#

structed in the customs and traditions of their ancestors; hero,

in former days, the men and youths of the' tribe asseniblod for

social intercourse, and here they had their sleeping quarters, sep-

arate from the women and children. This last named use of the

kivas no longer obtains; at present they are used principally for

religious ceremonies. . •

In all the ruined villages in Canyon de Chelly and its tributariV

canyons, the kiv^a§ are circular in form, and are built wholly, or

partly, under ground. In some of our modern pueblos, as in

Taos, Cochiti and others, circular kivas are still found; in others

as in Zuni and Acoma, rectangular ones are in' use. These kiv^as

are still built wholly, or partly, under ground, except in' such

places where the villages are built upon 'solid rock, and where ex-

cavation was impossible, as in Acoma. Again, the kiv^as or es-

tufas of the cl itf-dwellers are separate from the rest <;f the dwell-

ings; this, too, is observed by the Pueblos of today, except in such

villages where they could not be excavated; thus in Zuni and

Acoma, for instance, the kivas are square and above ground, but

incorporated in the midst of a cluster of houses with which, how-

ever, they have no connection. In the Moqui or Hopi villages

the kiv^as are under ground, but rectangular, which is owing to the

fact that these villages are built on mesas of solid rock, and nat-

tural clefts or fissures in the rock hav^e been made use of to build

their kivas, so that the circular form could not be adhered to.

The kivas have neither windows nor doors, and are, therefore,

inv ariably entered through the roof by means of ladders. In some

of the larger cliff-ruins of Canyon de Chelly the remnants of

several estufas are found, and some of the pueblos of today con-

tain two, three, four, or more estufas.

Almost every one of the present pueblos, with the exception



4 FRANCISCAN MISSIONS-OF THE SOUTHWEST

of Acoina, has at one time or other, within historic times, changed

its site or location, some of them, like Cochiti, several times;

many of their former sites were in high, almost inaccessible

places; others, like Acoma and the Hopi villages, are still situa-

ted on lofty, forbidding mesas or table-rocks. Pottery, imple-

ments, style of building, kivas, etc., are so many parallels be-

tween cliff-dwellers and our modern Pueblos. Even the adobe

wall is found in some of the cliff-dwellings, as in the White House

ruin of Canyon de Chelly. Some of the Hopis have unquestion-

ably inhabited, a long time ago, cliff-dwellings of Canyon de

Chelly.

But why were all these buildings abandoned? Why did the

inhabitants move? A Navajo told me they had to move on ac-

count of smallpox and hot winds. Another Navajo maintained

they, the Navajos, had been separated, during their migration to-

ward the South, from their northern brethren, the Dine Nahad-

loni, through fire.

In corroboration of these remarks some Non -Indians maintain

that these prehistoric people had to move on account of volcanic

action during the time when this whole country was the theatre

of a fearfully and frightfully destructive volcanic eruption in

which the hot, withering air, the poisonous gases, and the fiery

lav^a issued forth not only from craters, but also from hundreds

of crevices and fissures in the earth.

Well, we have the extinct craters, volcanic necks, lava in pro-

fusion, and burnt coal hills in abundance, but I am not wise

enough to determine whether they caused this migration.

Others give change of climatic conditions and desiccation, dry-

ing up, as the cause of their moving on. Not altogether improb-

able. Since Arizona became a dry State, even Americans have

moved. But, to be serious, wherever you find a ruin, you find,

as a rule, some spring or water course, but, in many instances,

not sufticifetit' for the requirements of a large population. In my

opinion those of the Chaco district would have been forced to

leave for lack of water, if for no other i;eason.

Others again give the incursions of the wild, nomadic tribes

of the Navajo, Ute and Comanche Indians as a cause for their

enforced migration. Some Pueblo villages, Ilawiku of Zuni, for

instance, hav'e been destroyed by the Navajos within historic times.

A combination of all these various causes, some applying to



THE PUEBLO INDIAN QUESTION 5

one locality, others to other localities, may account for this mi-

gration of nations. The great number of these ruins does not

necessarily presuppose an immensely large poi)ulation, since they

certainly were not all occupied at the same time. Besides, e[)i-

demics and internecine warfare (a la Afroeurasiatic war of the

present time) among the Pueblos themselves, instances of which

have occurred since the Spanish exploration, and against the nom-

adic intruders would account for a greatly diminished popu-

lation.

If all this be true, their constant battles with adverse natural

conditions and with hosts of human enemies for centuries, possi-

bly for milleniurns, would account for the inbred tenacity and

ultra-conservatism and exclusiveness of our present-day Pueblo

Indians.

I
The Pueblo Indian Question *

\ DELEGATION of Pueblo Indians visited Washington in the
^ ^ year 1905 to oppose the taxation of their lands, and in 1913

to transfer the title to their lands to the Federal Government. I

happened to be at Washington both times and assisted them as

much as I could. On the last occasion I took them to our con-

vent, Mt. St. Sepulchre, at Brookland Station, Washington, D.

C., a visit they enjoyed very much.

During both these visits to Washington the Isleta Indian,

Pablo Abeita, who reads and writes English and Spanish equally

well, was their main leader and spokesman. The following is a

composition from his pen, written partly in English and partly

in Spanish, which he made use of, in part, at least, during his

visits to Washington. In its crude simplicity and hammering

logic it is certainly a peculiar document, showing us the Pueblo

Indian’s point of view.

“The Indians are Indians, and will be Indians until they have

all disappeared from this valley of tears. Such is my opinion,

and I will not change it before the wise Americans have become

Indians themselves. Then only will I say that the Indians may



6 FRANCISCAN MISSIONS OF THE SOUTHWEST

some day turn Americans. For the present, patience, and we

shall see.

So much has been said about us Indians, of whom I am one

myself, that the persons who have never seen them will believe

them to be brutes of the worst stamp, ready to eat up any one

that comes their way. But, friends, let me tell you: you Amer-

icans are a good deal more anxious to see us than we are to see

you. .
'

All kind of reports have been sent about us by all kinds of

people, men, women, rich, poor, men of honor, and mere tramps,

wise men and ignorant. Even our “Tata Grande,” the Indian

Commissioner in Washington, D. C.
,
has said very much now and

then in his reports, especially in his last one to the Secretary of

the Interior. Things with which I do not agree, and, to be

clearer, they are not the truth, as far as the Pueblo Indians of

New Mexico are concerned.

Perhaps our “Tata Grande” does not mean to include all the

Indians without exception, when he speaks of our customs and

creeds, of our dances and the obligation of our young men to

take part in them under a penalty. But, as I said above, the In-

dians are Indians, and as the “Tata Grande” does not admit of

any exception, when he speaks of the Indians, I conclude that he

speaks of us Pueblo Indians, in the same light as he does of the

balance of the red skins.

Yes, gentlemen, there are differences among Indians, one tribe

to another, as there are differences among the white men from one

nation to another. You wise Americans have seen all kinds of

Indians, as I have seen all kinds of white men.

I said there were differences among the Indians. Yes there

are. Right here in New Mexico we have the Pueblo Indians, the

Navajos, the Zunis, the Mescaleros, etc. They are all Indians,

but each tribe is entirely different from the other. They have

different tongues, different ways of living, different beliefs, cus-

toms, habits and entertainments.

Even among these there are differences in many things. If

there was none the writer would not belong to their tribe. For

thirty years he has lived among them, has seen all their enter-

tainments, has played with them, eaten with them, danced with

them', fought with them, discussed with them, been presentatall

their difficulties, and also at all their feasts.



THE PUEBLO INDIAN QUESTION ?

As to our way of living, we have houses, not at all built to

compete with the houses of the wise Americans, but convenient,

nice and cool in summer, and warm in winter. They are not

twenty stories hi«fh, nor are they lit^hted by twelve windows for

each room; they are only one story high, with only one or two

windows in each room.

Do we work? Certainly, and more than any other people in

the United States, the Americans not excepted. You will meet

a thousand American vagrants before you meet a single Indian

tramp.

We work when necessary; we help one another in case of need;

but we do not work in winter time. Why? Come to our count-

ries during the winter, and you will find out w^hy we do not till

our lands when the weather is cold.

Our fields, I mean our lands under cultivation, are such that we

cannot cultivate them any better except at the expense of large

sums of money, which we cannot afford to do.

,
All we want is sufficient quantity of water throughout the year.

A soil with plenty of irrigation and plenty of manure is sure to

produce a good crop, unless we should incur the wrath of God.

Give us water the year round, and we shall see who will raise the

best crop, the wise American or the savage Indian.

When we get through with our yearly task, we start on hunt-

ing expeditions in the plains and in the hills, so as to make pro-

visions of meat for the coming spring, during which time we are

busy with our sowing. But now we will have to steal, since the

wise Americans have made laws, prohibiting hunting, having

come to the conclusion that it is better for the Indian to go hun-

gry or to steal; since the Indian must eat, let him hunt or kill

what God has created for every one, you and me. The wise

Americans have destroyed a thousand times more game than the

Indians have, and if it was not for the Americans North Ameri-

ca would be well stocked with game today. And now the best

they could do, after killing all the animals they could see, was

to pass laws making hunting unlawful.

Religion? Yes, we have a religion; but we don’t make use of

it to hurt anyone. Ours is the Roman Catholic religion. No one

is obliged to become a Catholic; every one of us may choose to

be a Catholic, a Protestant, a pagan, or simply an Indian. We

are what we are because it pleases us so, and that is all.



8 FRANCISCAN MISSIONS OF THE SOUTHWEST

Do we dance? Yes, we dance those dances that it pleases

you, Americans, to call sav^age, rude and shameless, and in which

we force our young men to participate under a penalty. But do

we force our young men? No, we never do so, and we have

never done so. They are not obliged to be there if they do not

wish it; they are as free to be there and take part in them as

they are not to do so, as free as you are to make them the ob-

ject of your derision.

Our dances have a certain meaning, 1 know, as I belong to

the town of La Isleta, N. M. We dance at Christmas to show

that we love and adore the new-born God; for in times of old

the Indian did not know how to pray, and he was using those

means to present his adoration and respect to the Holy Child.

We dance on New Year’s Day as a compliment to our newly-

elected oflScers, for we elect our officers every year. Sometimes,

but not every year, we dance in February to pray to God and

ask from the Supreme Being' a prosperous year. In March,

after cleaning the irrigation ditches, we dance to show our joy

at having finished our first labor. Some years we dance also in

September in thanksgiving for the good crops. Besides these

dances already referred to, we have others on some special feast

days. The Americans dance at least every Saturday night, and

in most cases for the benefit of one person and the perdition of

a dozen others. I have seen balls of the worst kind conducted

by Americans, more scandalous and immodest than the worst

savage dance ever held by Indians in New Mexico.

Well, gentlemen, do all the good you can to whomsoever you

like, but do not injure the poor Indian. Do not rob him of

what he has always possessed. Wise as you are, you do not

give him what he has a right lo; but instead you have taken

from him all he had, even before you had ever met a single

Indian. And what have you taken from him? His land, his

house and liberty. YOU cannot deny that this country has al-

ways been ours. Since when, will you ask? It’s for you to

ascertain; we will see if, with all your wisdom, you will be able

to find it out. See if you can discover from what year we have

been in possession of our lands. \

The white people came into this country without our invita-

tion. We admired them, we feared them, we had reason to be

afraid of them; they were big men, had big things; they appro-



PABLO ABEITA AND “WHITE-MAN-RUNS-HIM” (CROW)



RUINS OF PREHISTORIC COMMUNAL-HOUSE

CLIFF-DWELLING IN CANYON DEL MUERTO



THE PUEBLO INDIAN QUESTION 9

priatod our land without askin^^ for it; we did not know what

to do. We protested a^^ainst them, but they were stron^^er and

much more in number. They rounded us up; they settled around

us, took our land, our huntin^^ g-round, our water, and all they

could lay their hands on.

You, Americans, claim that the Government has ^iven us a

certain amount of land which you call “reservation.” Is it

true? As an honest nation, speak the truth, and you must

answer that the Government has taken from us all the land we

had, and in return, as a “Tata Grande,” has given us a large

stretch, called “reservation. V What do you say ? Is it true or

not?

How would you like it, Americans, if we, Indians, would be

bold enough to go to Washington and take possession of all the

money in the treasury, and then give the Government a twenty

dollar gold coin, saying that it is the will of the good Indians

that you should be the recipients of such a great concession.

Indeed, you, wise Americans, have done this very thing with us,

Indians.

Now, let us come to the most important question that will

ever interest a tribe of Indians in New Mexico. Wise as you

are, you should look in the future and be convinced that never

will the Indian of New Mexico pay taxes on that which has al-

ways been his. We never got our lands from you; they were

always ours, and should remain ours unless you should want

land, Indians, and all.

I could put an argument two miles long, and in the end I would

conclude by saying that we ought to tax the white people for

the land they took away from us instead of the white people

taxing us for what land they never gave, because what land we

have at present is only what the white people did not appro-

priate. So, no matter what you do or say, you will never pay

back enough for what you took away from us. But here we are

not asking for any money or any land; simply asking protection,

which, to my belief, ought not to be hard to grant, unless you

want to go into history as being the cause of blotting the happi-

ness of once happy Pueblo Indians. I can not make my plea

any stronger. I only ask you to remember that you have

your own children, and their happiness is your life. So it is

with us; without happiness we may as well not live. Within



10 FRANCISCAN MISSIONS OF THE SOUTHWERT

yoar hands, your power, I leave this matter. It is for you to

say if we are to live a life of happiness or a life of misery.

But you will sa.y that this is due to the laws, not to the

Americans, and that we must obey them. Yes, I know that is

the law, but I know too that you make new laws every day.

Now, suppose yourselves on the other side for a moment, and

consider how you would like it if we, Indians, would begin to

make laws to suit our own convenience, as you do to suit yours,

and if you were obliged to obey them.

But will you say, become citizens, and thus will you be

among those who make the laws or fake part in the making of

them. To that point, my friends, let me answer that one sav-

age Indian among a thousand wise Americans would be of very

little use, except as an object of curiosity; and if, perchance, he

should mix with your kind, he would get so stuck on himself

and so ambitious that he would forget his own people and help

you run downf the Indians.

It is better to leave the Indians alone; look out that he does

not kill you, and if he does, then woe to him, and kill him also.

Eye for eye and tooth for tooth. It would be well for you to

observe the golden rule. Do not meddle with his private affairs.

Take care not to form any prejudice against his customs, creed,

dances, religion, amusement, etc. But do not interfere so long

as he does not hurt you. You may dance with him, laugh with

him, but you cannot live with him. The wise man and the sav-

age cannot live together.

Gentlemen, I did not think I would say so much about you

and myself. I do not mean that all the Americans are what I

have said, or have done those things against the Indians; nor

did I intend to offend you in any way; nevertheless, this unfor-

tunate condition of ours is due to some one, and not to' our-

selves, but to the Americans, generally speaking. I beg pardon

of those I may have offended, and of those who do no harm to

the poor Indians.

I could say more about this matter; I could say enough to fill

many books. I can prove all that I have said.

I will have more to say about the decision of the Supreme

Court of New Mexico, concerning the Indians, and the taxes on

their lands. But I will wait till I see what is done w.ith the

poor Indians.^’ PABLO ABEITA



5
The Zuni Indians ]

> ^ ' * <
-fi-AjO.A AAA A-V*

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*««AAAAA &AA

By Fii. A. W., o. F, M,

T he first notice about the Pueblo Indians reached th('.Spaniards in Mexico through Alvar Nunez Cabeza de.
Vaca, who, with Andres Dorantes, Alonzo del Castillo Maldona,

and a negro, Estevan, a native of Azarnor on the west coast of

Morocco, a slave of Dorantes, were the only survivors of the

ill-fated expedition of Don Panfilo Narvaez,

Landing- on the coast of Florida with 300 infantry and 40

cavalry, he had fought his waj^ under great losses and almost

unimaginable hardships and sufferings till he reached the mouth

of the Mississippi River where the comparatively small remnant,

with the exception of a few, met their tragic death. The four

survivors, mentioned above, made their way from the mouth of

the Mississippi River across Texas and Mexico to the Pacific

coast, where they met other Spaniards and returned to the City

of Mexico. By some of the Indians they had been treated as

slaves; among all of them they had acted as “medicine men”.

When the Spaniards met Cabeza de Vaca on the west coast,

“seeing him in such a strange attire and in company with In-

dians, they were greatly startled. They stared at him for quite

a while, speechless, and so great was their surprise that they

could not find words to ask him anything.”

The report of this Cabeza de Vaca, published five years after

his return to Spain, is unrivaled in the history of the world in

its recital of marvelous adventure, shipwreck, captivity by In-

dians, his escape and final meeting with the Spaniards on the Pa-

cific coast. They had left Florida in 1528 and arrived at

Mexico City on the 24th of July, 1536, where they were royally

entertained by Antonio de Mendoza, viceroy of New Spain.

Naturally their report aroused intense interest in the countr^^

they had traversed and in the people they had met, and in the

countries and peoples they had heard of through the Indians.

Among the latter were the Pueblos about whom Indians had

told them that “there were villages with many people and very

big houses.”

Mendoza purchased the negro slave, Estevan. from Dorantes,



12 FRANCISCAN MISSIONS OF THE SOUTHWEST

and immediately organized an expedition for the prosecution of

the discoveries of the far north, which had been so attractively

described to him by these four survivors of the Narvaez expedi-

tion. For some reason Mendoza’s expedition never materialized.

But two years later, in 1539, Mendoza determined to send Fray

Marcos de Nizza to explore this northern country.

Fray Marcos, of Savoy, was holding the office of vice-com-

missioner-general of New Spain. He was a man of distinguished

attainments and had accompanied Pizzaro in the conquest of

Peru. He was much beloved, not only by members of his

order, but by all who knew him. He had. come to America in

1531, and after his services with Pizzaro in Peru, served in

Nicaragua and accompanied Don Pedro Alvarado to the north.

From 1540 to 1543 he was provincial of the Seraphic order in

New Spain. He lost his health through his strenuous service

for the good of Christianity and died in the City of Mexico in

the year 1558.

Him the viceroy decided to send on this expedition and to

make use of him to carry out his policy, that the Indians should

be brought to subjection “rather by the preaching of religious

men than by force of arms.” He gave orders to the Governor

of New Galicia Sinaloa to accompany Fray Marcos as far as the

town of San Miguel de Culiacan. He was instructed to take

with him the negro, Estevan, who was enjoined to obey impli-

citly the orders of the friar—which he did not always do.
Fray Marcos left San Miguel de Culiacan on the 7th of March,

1539, accompanied by the negro, Estevan, and some of the In-

dians who had gone to the City of Mexico with Cabeza de Yaca,

where they had become members of the Church, learned the

Spanish language, and had been given their freedom by Men-

doza expressly for the purpose of taking part in his explora-

tions. Fray Marcos followed the Rio Sonora to its head. From

this river the expedition struck the head of the San Pedro River

of Arizona. Thence the expedition went on, crossing the Gila

and Salt Rivers, and from there to Cibola by the White Moun-

tains where the Apache Reservation now is.

Fray Marcos had sent the negro and Indian companions ahead

with the injunction not to push forward rapidly, but to await

him in some villages and receive further orders. But the negro,

who found as many Indians as he wished to guide him from tribe



THE ZUNI INDIANS 13

to tribe, hastened forward and arrived at Cibola four or five;

days ahead of Fray Marcos. The Indians promptly imprisoned

the neg^ro, P^stevan, and his companions, and when they at-

tempted to flee the following morning, pursued them and killed

all of them except three, who escaped and brought the sad news

to P"ray Marcos, spreading consternation among his Indian com-

panions. But he would not return to Mexico without having seen,

from a distance at least, the renowned “Cibola of the Seven

Cities.” By entreaties and presents he induced a few men to

accompany him till within sight of the city. ‘Tt is built,” writes

Fray Marcos in his report, “in a plain, on a round hill; it looks

very pretty; it is the most important I have seen in these coun-

tries. Being myself on an elevated spot, wherefrom I could

examine it, I saw that the houses were built as the Indians told

me, all constructed of stone, having several stories and covered

with terraces. This “large city” was no other than “Hawiku,”

one of the seven villages of Cibola, or Zuni. Thereupon he

erected on the high eminence, where he was standing, a stone

monument, and, planting thereon a cross, the emblem of our

Redemption, he took formal possession of the whole region for

the King of Spain, calling it “The New Kingdom of St.

Francis.” Then, “with more fear than food,” as he remarked

in his diary, he retraced his steps toward Mexico.

In the year 1670 the Apaches destroyed this village, together

with its mission church, and killed the missionary, Fr. Pedro de

Avila, so that Hawiku, at present, is nothing but a heap of

ruins.

The following year, 1540, Don Francisco Vasquez de Coro-

nado, accompanied by the same Fr. Marcos de Nizza, made his

renowned expedition into the present New Mexico. The Zunis

were the first ones to meet him in battle-array, intending to an-

nihilate the unwelcome intruders; but they were defeated and

their town was taken. When exhorted to become Christians

and Spanish subjects they fled to the mountains, and only after

weeks could some be induced to return to their villages.

Though a large number of the Pueblo Indians were soon

converted, still very few villages could have resident Mission-

aries till the Missions of New Mexico were erected into a “Cus-

tody,” in 1621, when Fr. Alonzo de Benavides was appointed



14 FRANCISCAN MISSIONS OF THE SOUTHWEST

its first Custodian, and 56 new laborers were brought into the

vast uncultivated field.

About 30 miles from Zuni, along the old road that leads to

the Rio Grande, is a large rock, known as “Inscription Rock”

or “El Morro,” “The Castle,” covered with names and dates.

Upon this rock the Spanish explorers and Missionaries were ac-

customed to scratch or chisel their names and the dates of their

passing by. Among the inscriptions of this gigantic rock-auto-

graph-album is one which says that in the year 1629 Governor

Silva Nieto passed there with a company of militia escorting

Padre Franqisco de Latrado to Zuni. He was their first resident

Missionary. Churches were soon built in the pueblos of Halona

and Hawiku, and chapels in Matsaki and Kyakima. He attended

to all six of the Zuni pueblos and was fairly successful in con-

verting and christianizing numbers of the Indians. But the

burning hatred of the Zunis against the white invaders and con-

querors of their country embraced everything Spanish, conse-

quently also their religion and the Missionaries, whilst the

shamans or medicinemen did all in their power to add fuel and

intensity to the flame. Thus, in February, 1632, Padre Fran-

cisco was murdered and the church burned. Fearing the ven-

geance of the Spariards the Zunis fortified themselves on the

high mesa of Thunder Mountain, which they used as a place of

refuge in times of war and trouble. When Field Marshal Abizu

arrived with a detachment of soldiers, the Padres who accom-

panied him induced them to leave their fortified perch and re-

turn to their pueblo. But not till 38 years later do we find

resident priests among the Zufiis again: at Halona, Fr. Juan

Galdo, at Hawiku, Fr. Pedro de Avila. The latter was killed

by the Apache Indians; they not only killed the priest, but de-

stroyed the church and the pueblo. The successor to Fr. Galdo,

Padre Fray Juan del Val, of the Kingdom of Castile, met the

same fate during the great Pueblo revolt of 1680, planned and

instigated by Pope, a Tehua medicineman. His body was buried

in the church of the pueblo. In this rebellion 21 Franciscan

Missionaries and 380 Spaniards were massacred in one day, on

the 10th of August, 1680. Only by taking desperate chances

did Governor Otermin succeed in bringing the survivors safely"

to El Paso.

General Don Diego de Vargas marched against the Pueblos



THE ZUNl INDIANS 15

in 1692 and brouj^ht them aj^ain into submission. From Acoma

he went to Zuni. Before tryinj>- to ascend the rock where the

Zunis had taken refuse, Var^i-as sent to the Indians a certain

Bonaventure, a member of their pueblo, to tell them the Span-

iards were coming with peaceful intentions. Relying- upon the

truthfulness of this assertion they gladly submitted, and on the

1 1th of November they presented 294 children ^for baptism.

The same day they invited the Governor to the house of an

Indian woman, “where he saw an altar with two tallow candles

burning on. it. The altar was partly screened with pieces of

church vestments. Kneeling down, Vargas removed the screen,

and found, carefully kept, three small crucifixes, two of brass

and one painted on wood, a picture of St. John the Baptist, a

silver gold-plated ciborium, a remonstrance with its rock crystal,

and four silver chalices with only three patens. There appeared

also several books which had been used by the priests who

died there during the time of the great revolt. These ob-

jects were taken by the Governor in order to transmit them to

the Custodian of the province. There remained two bells with-

out hammers in the power of the Zunis.”

On “El Morro” we read the following inscription: “Here was

the General Don Diego de Vargas, who conquered for our Holy

Faith and for the Royal Crown (of Spain) all of New Mexico, at

his own expense (in the) year 1692.”

When the Zunis, on the 4th of March, ITOI, killed three

Spanish exiles. Governor Cubero punished them by having their

beloved priest, Fr. Juan Garaycochea, removed to Santa Fe.

Zuni was then put in charge of Fr. Antonio Miranda, Pastor of

Acoma and Laguna.

In 1737 Bishop Elisacochea of Durango, Mexico, visited Zuni

on his visitation tour through his extensive diocese. In 1780

the church was repaired and renovated.

In 1822, when Mexico gained her independence, the Mission-

aries began to withdraw for lack of support, and when, in 1848,

this Territory was ceded to the United States, the Missions re-

ceived their “coup de grace”; very few pueblos retained a resi-

dent priest, others like Zuni, could only be visited at long in-

tervals, others not at all. Wonder it is that any traces of Chris-

tianity survived among the people, as hardly any pueblo had

resident Missionaries without interruption and long enough to



16 FRANCISCAN MISSIONS OF THE SOUTHWEST

uproot the heathenish beliefs and pag'an practices, and thorough-

ly to instruct and ground the neophytes in the Christian faith.

The last Custodian of New Mexico, Fr. Mariano de Jesus

Lopez, who had his residence at Isleta, visited from there

Acoma, Laguna and also Zuhi, at regular intervals, until 1847,

when an unfortunate accident put an end to his life. Since then

this Mission has been, if at all, but imperfectly attended, owing

to lack of priests.

From the records at Zuhi I find that the pueblo was visited

in 1863, ’65 and ’66; during these three visits one hundred

children were baptized. There are no records at Zuhi from

1866 till 1893, but I understand that the Pastor at St. Johns,

Arizona—50 miles away—visited Zuhi occasionally during that
time, though from 1887 till 1893 it was not visited at all.

From 1893 till 1902 the pueblo was visited six times from

Gallup, New Mexico, and 151 children were baptized dur-

ing that time.

For sixty years previous to 1906 (and the same conditions

obtained very probably for 3^ears before that) the different

Pastors of Cebolleta, St. Johns and Gallup have visited Zuhi
I

once a year, or once every two or three years, to say Mass,

baptize and preach a sermon through an interpreter; conse-

quently the Zuhis know our Holy Religion only by name. They

know that they are baptized and that they are “Catolicos”.

In view of these conditions their paganism is hardly surpris-

ing. Their condition is certainly pitiable. The 1667 aban-

doned Zuhis are, in my mind, more in need of a Mission than

any other Indian tribe I know of. They have a strong addi-

tional claim upon us since they are baptized Catholic, though

practically pagan—an anomalous condition, indeed!
Some of the Zuhi Indians had urged Father Ketcham, Direc-

tor of the Bureau of Catholic Indian Missions, during his visit to

Zuhi in the year 1905. to re-establish the old Mission at Zuhi

and to send them Missionaries. The following year our Pro-

vincial Chapter acceeded to the joint request of the Most Rev.

P. Bourgade, then Archbishop of Santa Fe, and Father Ketcham,

in so far as to have our Fathers at St. Michaels attend to Zuhi

tentatively for one year. That brought me to Zuhi for the first

time in the fall of 1906. At two councils with the Indians,

held by the Rev. Geo. J. fluillard. Pastor at Gallup, and Rev.



PUEBLO OF ZUNI, N. M



SCHOOL PLANT AT BLAGKROCK, N. M.

(Thunder Mountain in Background)

GOVERNMENT SCHOOL AT BLAGKROCK, N. M



THE ZUNI INDIANS 17

Berard Haile, of om* Mission, in DecemlHO’ of the same year,

the Zunis told them they vv(ire Catholic, but their children had

not been baptized for some years and were ^>rowin^ up like

burros. They seemed well disposed towards the re-establish-

ment of their Mission till an ethnolo<?ist, who had spent many

years at Zuiii in studying and committing to writing their

mythology, their cei’emonies, dances and customs, sent emissa-

ries to the council to warn them not to allow us to establish a

Mission among them; if we came among them we would inter-

fere with their customs, their ceremonies and dances; things

would come to such a pass that they would have to keep these

ceremonies on the mountains and in ravines, as the other

Pueblos with Catholic Missionaries were forced to do; wherever

Catholic priests were among the Indians, there was trouble, as

she knew from her own experience. If they wanted to bury

their dead in the Campo Santo, they would have to pay for it;

if they wanted their children baptized, they would have to pay

for it; the first fruits of their fields and the tenth part of their

crops they would have to give to the Missionaries; if they did

not come to Mass on Sundays they would be whipped into church

even when away on their distant farms.

This announcement, naturally, created quite a stir, and the

Zunis discussed the matter with much vim and vigor. Nothing

of all this had been interpreted to the Fathers. Whilst they

were still discussing the matter, and before they had come to

any conclusion, the interpreter, Lorenzo Chavez, announced to

the Fathers the Zunis had unanimously decided not to have a

Catholic Mission; they had a religion of their awn and did not

wish for any other. This statement was corroborated by Ernest

and Nina. It was, undoubtedly, the “unanimous” decision of

Ernest and Nina and Lorenzo Chavez, his brother, the Gover-

nor of Zuhi, and a few others.

When I learned all this through some friendly Indians dur-

ing a subsequent visit to Zuhi, a few weeks later, I called a

council, attended by over 200 Zunis, during which I tried to

refute the accusations made by the ethnologist. In this en-

deavor I was ably assisted by some influential Zuhi Indians.

A letter to the Director of the Bureau of Ethnology caused

the removal of said ethnologist from Zuhi, yvho immediately

countered by bringing charges against me before the Indian



18 FRANCISCAN MISSIONS OF THE SOUTHWEST

Office, asserting-, among’ other things, that I attempted the es-

tablishment of a Mission among the Zunis against their will.

An investigation ordered by the Indian Office showed that prac-

tically all the Ziinis, except their g oven or and a few others, es-

pecially some of his relatives, were in favor of the Mission;

even the Cacique, the ‘‘Sun Priest”, who is at the head of all

their heathenish ceremonies, welcomed the re-establishment of

the Mission, stating that he had been baptized Catholic, and that

his name was Santiago.

Since that time I visited Zuhi at intervals for three years,

saying Mass at the house of the “Sacristan”, baptizing their

children, and trying to keep in touch with the Indians to pre-

pare the way for more effective missionary work in the future.

Since the Parish of Gallup, within the confines of which the

Zuni Reservation is situated, was accepted by our Franciscan

Province in the year 1909, the Pastor of Gallup has attempted

to continue this work as far as possible. The distance, by

wagon-road, between Gallup and Zuni is 44 miles. To repeat

(as I have promised to do) what I have written last year and the

year before: “The Church built by the old Spanish Franciscans,

centuries ago, is in a ruinous condition—a picture of the spir-
itual status of these Indians. Only adequate means for the

restoration and repair of the church and for the building of a

pastoral residence, and the constant ministration of a zealous

missionary can bring them back to a realization of their Holy

Religion,”—them and the children, over 200 of whom are at-
tending school on the Reservation at Zuni and Blackrock.

The Zuni village is situated in the northwestern part of New

Mexico, the Reservation extending to the Arizona line. It lies

44 miles south of Gallup, New Mexico, from where a fairly

good road leads to the pueblo.

The pueblo of Zuni is built on the north bank of the Rio de

Zuni, or Zuni River, in a large, extensive valley, hemmed in on

the north, south and east by mountain and mesa-cliffs, i. e., high

table lands, breaking down abruptly or perpendicularly into the

valley, and stretching out beyond the horizon in the west.

The houses of Zuni are built in the old Pueblo style, i. e.,

(Mich upper story reced(\s on one side from eight to twelve feet

from the lower one, whilst the rear wall shows one sheer,

straight surface, broken here and there by small windows, closed

1



THE ZUNI INDIANS 19

by slabs of transparent g'ypsuni. Thus each higher story has a

veranda or open porch on the roof of the next lower story. The

lirst or ground story has neither doors nor windows; it is enter-

ed through a trap-door in the roof, and is used as a store-room.

The upper stories are reached by means of ladders. However,

at present, many of the houses are so far modernized as to have

paneled doors and windows with sash and glass panes, even on

the ground floor. The houses of Zuhi are two, three and four-

stories high; the streets are narrow, and, in some places, tun-

nelled over by the upper stories of the houses.

Just opposite Zuili, on the south side of the river, are, besides

a chapel and day school of the Christian Reformed' Church, and

trading post, the ruins of ancient Zufii, which was called Alona

or Halona.

Though practically all the Zuhis live in this their main village

dui-ing winter and several months in mid-summer, during plant-

ing and harvest time they live in their summer-villages at Ojo

Caliente, Pescado and Nutria, respectively 12, 16 and 20 miles

away from Zuni, where they have their extensive fields, irri-

gated by perennial mountain creeks. Some years ago the Gov-

ernment has completed an immense irrigation dam, damming the

Zuni River at Blackrock, four miles east of the Zuhi village. In

consequence a large part of the Zuhi valley is now irrigated and

farmed by the Indians. Here, at Blackrock, is also the Zuhi

Government boarding school, opened in the year 1907, and at-

tended by a hundred pupils. In addition to this boarding school

there is a large day school just outside of the Zuhi village, at-

tended by over 100 pupils. Additional buildings are to increase

its capacity to accommodate 200 pupils.

The Zuhis have a very extensive and elaborate pagan cult.

From Dr. Gustav Bruehl's “Zwischen Alaska and Feuerland,” I

glean the following particulars: “Their highest deity is the

Sun-Father. Under him are six classes of deities: deities of

the heavens, demons, deities of nature, animal deities, deities of

beasts of prey, and genii. At the head of all these stands Pos-

haiankia, who instructed their ancestors in agriculture, in the

arts and their sacrificial ceremonies, and established their 12

medicine-lodges, except the Confraternity of the Bow. He

divided the world into six regions, the northern, southern, east-

ern, western, upper and lower; to each of these he assigned a



I

20 FRANCISCAN MISSIONS OF THE SOUTHWEST

beast of prey and a number of lower deities to watch over them

and to g'overn them and to act as mediators between man and

the higher deities. This mediation is obtained by prayer, dances,

sprinkling of sacred meal and placing of painted and feathered

sticks. To be more certain of their intercession, each Zuni

carries a totem of these deities. There are a number of sacred

places in the vicinity of the pueblo where they make their sac-

rifices during their religious festivities. The two most beauti-

ful shrines are on Thunder Mountain, dedicated to the war-gods

Ahainta and Maatsewe, where the Confraternity of the Bow

sacrifices. One of the sacrifices consists of a shield, adorned

with feathers, shells, bows and arrows. Just as complex as

their mythology is the order of their priesthood. The Cacique

of the Sun, Pecwishiwani, is at the head of all; under him, as

the representatives of the six regions, are four Priests of the

Temple, and, elected by them, two Caciques of War: these are

the Priests of Light. Besides there is a female Cacique as rep-

resentative of the pueblo. When one of these dies, his place is

taken by one of the Priests of the Night: a dignity inherited in

certain clans. The medicine-lodges are organized the same way.

The same priestly offices obtain in the six estufas, i. e., under-

ground ceremonial chambers for their religious ceremonies and

the Drama Kaka.

‘‘Though the ‘priesthood’ does not concern itself directly

with the secular affairs of the pueblo, its influence is exerted and

felt in the election of the Governor and the War-Chief: both are

elected by the Caciques of War and are approved by the Priests

of the Temple. The other officials are appointed by the Gover-

nor and the War-Chief. The only democratic element in this

complex system is the general council in Avhich eA^erv adult Zuni

may take part and in which they may reject the election of the

Governor and force a new election. ” A heathen theocracy, pure

and simple!

During my visits to Zuni the Indians have shown me all the

old vestments, altar cloth, chalice and ])aten. old missals, and

two beautiful j)ictures of saints painted on hides, all remnants of

the time when the S])anish Fi-anciscans still attended to Zuni.

They also showed me the two church bells, originallv from Spain,

now hidden away in one of their houses. A few years ago a

wealthy gentleman from the east offered them $1000 for the bells.



ST. ISABEL’S 2 ]

but they would not dispose of them. In preparing the altar for

me, the sacristan and his wife would nevei- fail to place th<‘.

"hSanto Nifio de Zuhi”, a small statue of the “Holy Infant of

Zuni” thereon, properly adorned. 1 have been told that the

Zunis, on a certain date, bring this “Santo Nino” to the ])laza

and celebrate a “fiesta” in its honor by carrying it in procession

and dancing before it. I know that Mexicans make long pil-

irrimaires to Zuni to venerate the “Santo Nino de Zuhi” and ask

to have Masses said in its honor.

May Our Blessed Lady, who from the beginning was the

chosen Patroness of Halona, remember the Zunis at the throne

of her Divine Son, and obtain for them the grace and good will

to see, understand and follow the light that enlighteneth every

man that cometh into this world!

By Fr. B. H., o. f. m.

The Lukachukai Mountains form the western extremity ofthe Chuska or Tunicha Range, a mountainous upwarp
that runs east to west along the boundaries of New Mexico and

Arizona. That portion of the Tunicha Range which from the

Tsehili peak and mountains runs on westward and extends into

the so-called Butte country is locally known as the Lukachukai

Mountain Range whose altitude varies between 8000-9400 feet.

Chuska is probably a corruption of the Navajo cJi’oshgai^

whitish spruce side (of mountain), while Tunicha is now the

English form for the Navajo tquntsa^ large (bodies of) water,

owing to numerous lakes on its mesa-like summits. Lukachukai

is a composite of lu¥a^ reeds or tules, and ch^ogal^ white spruce,

or white with Douglas tir. Mobile
.
the meaning is somewhat

obscure and forgotten, the popular version would seem to refer

to the mountains and its valley district as the place ‘at the

reeds where (the mountain side is) white (with) spruce.’ At any



22 FRANCISCAN MISSIONS OF THE SOUTHWEST

rate the Navajo finds the name enphonous, while our Anglo-Sax-

ons usually stumble at its pronunciation and orthography. Wit-

ness these blossoms; Lukey Chookey, Lucky Chucky, Luki

Chuki, Luckai Chuckai, and similar variants. Unfortunately

some Anglicist has given its postoffice, Chinli, the Chinese garb

of Chin Lee which, with similar contortions of Navajo geo-

graphical tei:ms has led some intellectuals to rave over the Asi-

atic origin of the Navajo. These, however, are undisturbed by
I

Anglo-Saxon failures and obstinately adhere to their traditional

geographical terms. Hence we have retained "Lukachukaih

The Lukachukai valley is an open sagebrush country

where this brush is of strong growth, frecfuently attaining a

height of 5-7 feet. Pinon and scrub cedar are distributed along

the mesas skirting the lower foothills of the mountains. Sod is

not continuous in growth, but tufts of grass are usuall^^ hidden

in the shade of the sagebrush, making scant grazing possible in

summer. The soil is apparently alluvial and loosened by tor-

rential rains and precipitous mountain floods, so that the land-

scape as a whole might be described as an agricultural district

deeply" furrowed by such creeks as the tqo tso^ (big water),

fllezhi tqo^ (cowfly water), nashui tqo^ (toad creek), diivmzJn hi

tqo^ (spring in the greasewood), etc., which, as is usual with local

streams, are scarcely more than dry watersheds that swell to

frenzied proportions in the rainy season. Tqo tso and Luka-

chukai creeks, however, are running streams the year round and

furnish abundant water for irrigation upon lands that h^ve been

cleared of sagebrush and levelled for farming purposes. Al-

falfa and wheat are the chief agricultural products. Corn is

also raised with results less abundant than those of the lower

countries. Potatoes yield excellently, as do squashes, cow beans,

with an occasional attempt at melons. Owing to the short sea-

son some of these products are matured artificially. Melons,

for instance, are too sweet (?) to await maturity, but even then

have the taste of fruit raised amid cucumbers. My preference

is a Hackensack cantaloupe! Corn is frequently matured in the

sun, as the grain is usually frost-bitten before maturity. Ex-

periments carried on by a philanthropist and genius, who holds

the position of Government farmer and agriculturist. Prof. Alva

C. Shinn, shows admirable results in grains, as winter wheat,

rye, oats, Kaffir corn, and grasses, like Sudan and dohnson



ST. ISABEL’S 23

ffrass, let alone bulbs ami Hovvers. The professor is able to

write sheets and volumes in praise of Lukachukai soil.

As for the Navajo, the Lukachukai district is known for .years

as a farniin^>‘ district. Yet even now it cannot be said to have

over-reached its experimental sta^e.

The U. S. Government issues rations to the Navajos on the

reimbursement plan, that is to sa.y that, since the Navajos are

not in need of foodstuffs, as Hour, beef, and the like, the Gov-

ernment issues instead wagons, plows, hay rakes, mowers, etc.,

on a cost basis, which is paid by the Navajo in labor. A Navajo

must work sa.y 40-60 da.ys at his own expense for a wagon,

plow, etc., or furnish this labor by prox.y. The object is evi-

dently to assist the Navajo, to render his agricultural pursuits

less primitive, to furnish labor and keep them occupied, while

the cheap labor obtained is probably onl.y a secondary consider-

ation. While some maintain with a slur that the progress which

the Navajo has made within the last three decades consists in the

possession of wagons, plows and implements that represent the

culls of some large manufacturing plant, it is gratifying to sa.y

that the Lukachukai Indians appreciate even these and use them

to the limit.

It may be remarked in passing—for the benefit of the curi-
ous^—that the Lukachukai Indian is not distinguishable from the
rest of his tribesmen. His garb is the usual attempt at Ameri-

can fashion. The men wear pants, a shirt that is rarely laun-
I

dered, a hat with a wide rim or a red bandana, shoes or mocca-

sins as the.y ma.y possess them, and over all their blanket for

protection against the cold and storm. A woman’s apparel con-

sists of a waist jacket and a skirt which is girthed with the na-

tive woman’s sash. Underwear is sometimes worn b.y men,

while hosier.y cotisists of footless stockings, and overshoes are

frequentl.y replaced by kid skins wooly side in, or modern bur-

lap. The hair is combed backwards and tied in a knot or queue

in the back of the head. As a rule the hair shows luxurious

growth, which is a proud asset of a .yeibichai-dancer. No par-

ticular care, however, is bestowed upon the hair, excepting to

occasionall.y bathe it in yucca suds.

The Lukachukai district contributed some of the first pupils

to the Mission School at St. Michaers (Cf. F. M. of the SAY

1915). Some of these have returned and established new homes.



24 FRANCISCAN MISSIONS OF THE SOUTHWEST

We may rest assured that at school they have been imbued with

the sanctity and unity of marriage, its indissolubility as opposed

to the easy going tradition of their tribe, in fact, that they have

received a solid moral foundation which, though but a ‘leaven

in the mass' will bear its beneficent results. It is but a begin-

ning. In addition the proppsed opening of the local Govern-

ment school promises a fine opportunity to reach a larger num-

ber of children that might be instructed after class hours, as the

school is to be a day school only. This and the fact that more

than five years have elapsed since the erection of the chapel

made the appeals of the Indians for a resident missionary
r

stronger than ever.

A petition to this effect was therefore submitted to our Chap-

ter last August with the result that one Father and one lay

brother were assigned to Lukachukai to establish residence there.

In accordance with the wishes of Mr. James J. Condon, the Mis-

sion is called that of 8t. Isabel. The chapel is a memorial

chapel in memory of Mrs. Isabel Condon, his deceased wife.

Father Berard, in charge at St. Isabel’s, had been stationed

at St. Michael’s since 1900. Brother Gervase is a Kansas boy.

one of the few pioneer lay brothers that liave endeared them-

selves to the Missions by their skillful, but quiet and persistent

labor. The life of a Passionist lay brother had attracted him in

his youth to a similar life, a purpose that matured in age and in-

duced him to leave his home. He tramped across country to

Wichita, Kansas, where his request to enter the Order was re-

ceived by our Fr. Charles Schoeppner. His quiet disposition

and sound piety, his mechanical traits and earnest endeavor to

master all his charges endeared him to all his confreres, espe-

cially among the lay brothers of the Province. His Superiors

readily granted him permission to enter the Indian Missions, his

first appointment being a short stay at the Jemez pueblo. Thence

he was transferred to the Mission at Chin Lee, where his work

foi* the last eight years is known to his confreres only. MaA^

God reward him for it! The establishment of St. Isabel’s called

for an experienced and skillful mechanic such as Brother Gervase.

so that 4iis transfer to St. Isabers has opened up splendid oppor-

tunities.

St. Isabel’s was distinguished .by a chapel only to which two

small rooms had been added in its rear. As these rooms meas-



OLD MISSION CHURCH OF COCHITI (Remodeled)



I

d

BLESSING

OF

GROTTO

OF

OUR

LADY

OF

LOURDES,

ST.

MICHAELS,

ARIZ.



ST. ISABEL’S 25

iii’ocl (Mich {il)()ut 8x8 in th(i s([ii‘cU’c, and vv(n*(‘ intimdiMl orig-

inally for the accominodation of a visiting missionary only, and

lato-i‘ for sacristies, it was (‘.vident that this tinnporaiy an*ang(‘-

ment had to be sin)erseded by a permanent dwelling. For* th(‘.

present, however, until the completion of the I’esidencii, th(is(‘,

two rooms served as kitchen, dining, and sitting room, whih‘. the

chapel had to be used as sleeping and store room, much as this

was regretted. It was thought at first, that owing to a scarcity

of suitable building sand (which later was found in abundancid n

log building might prove most economical, re(|uiring less time,

and labor than a building of stone. Yet, when the logs were de-

livered from a distance of 15 miles the plan had to be abandoned,

as the logs proved more suitable for a telephone line than for

building purposes. They served us well, however, for a shed

and stable with dirt roof. .

Building rock was found within a mile of St. Isabel’s, and

the quary was opened and ground broken on the feast of St.

Bartholomew. The Brother, with the assistance of some Indians,

had soon quarried sufficient rock for the teamsters who impa-

tiently awaited the job of hauling them. To avoid friction as

many were employed as cared to haul eight loads at $2.50 a day.

That placed 200 loads of rock and 30 loads of sand within reach

of the builders in three days, while adobe for mortar was found

on the grounds at a small depth. As a rule Indian Missions

cannot boast of their finances, and St. Isabel’s made no excep-

tion. Then, too, skilled masons and carpenters have no special

desire to show their skill even at five and six dollars a day in

localities like St. Isabel’s that offer no other diversion than water

from a fine spring. Brother Gervase and myself, therefore, were

assisted in the stonework by a Navajo mason, called hin IP ini,

the builder, and his brother Frank, with Augustine, a former

St. Michael’s pupil, carrying the hod. This force completed the

stonework shortly before Christmas, while the Brother and my-

self are attending to the carpenter work at present writing.

The expenditures have thus been held at a minimum. The

stonework in the finished wall, for instance, just exceeded $600.

while the cost of other material, furnishings and above all ex-

cessive freight rates carry the cost above the $2000 mark. Our

supply station is Gallup. N. M., 90 miles distant, whence freight

is hauled at 90 cents per cwt.. or at a cent a mile. Lumber



26 FRANCISCAN MISSIONS OF THE SOUTHWEST

from a sawmill 40 miles distant is rated at 50 cents per cwt.

freight, and at that you receive your freight with a smile for the

reason that your teamster is as awkward and unconcerned about

its safe delivery as possible, and you have no redress.

Naturally white visitors are few and far betAveen at St. Isa-

bel's. Yet the 4th of October brought us two game visitors,

Miss U. Dahlgren of Lenox, Mass., and Eev. Mother Loyola of

St. Michael’s Indian school. They were game, to be sure, to

venture the trip in a Ford, and game, too, for being easily at

home with what little accommodations we had to offer. With

space for a chalk line left in the kitchen and sitting room, much

material had accumulated in the chapel, where on this account

the Blessed Sacrament is not kept. To obtain additional ffoor

space the furniture, as small tables, a home-made wash stand,

the stoA^e and Avail closets only were stationary, while the chairs

are of the folding camp chair order, and instead of beds folding

cots Avere used. As a temporary arrangement this condition is

good enough for the like of us, but is offered with reluctance to

Eastern ladies. Still, on this occasion the cots were decorated

Avith brand new sheets, comforters and blankets, which made all

the difference in the world in their appearance. After a plenti-

ful supper, consisting of fresh vegetables from Shinn’s garden,

home- grown spuds, Lukachukai veal, bread, butter and coffee,

Avhich all relished, the chapel with its cots was proffered to the

ladies for the night, while the men repaired to the kitchen ffoor

for a rest. The “mechanical cock-roach” carried the A^isitors

on to Chin Lee the following morning, Avhere it had to be over-

hauled, having torn a pinion on the drive shaft.

The echoes of this visit were agreeably heard when a month

aftei’Avard DaPrato’s announced an order for three statues to be

placed in St. Isabel's, one of the Sacred .Heart with arms ex-

tended as if in benediction of all Lukachukai; another of Mary

Immaculate, and the third a statue of St. eloseph bearing the

Infant. This is an inspiring example and a move tlmt promises

much good. As for the Indians, inquiry has been stimulated,

curiosity is aroused, and a means is provided to begin religious

instruction with something that is tangible and Ausible, especially

so later Avhen the school shall ha\m been opened.



I
The Missions of Gochiti <

<

5 and Santo Domingo, N. M. j

By Pr. J. H., o, h\ m.

O NE of the best and most promising pueblos, in regard toreligious observance and the education of their children,
is the comparatively small Pueblo of Cochiti, on the west bank

of the Rio Grande, about three miles from Pena Blanca, from

where it is attended. The appearance of the old, venerable

church of the pueblo has been changed completely, to the chagrin

of archaeologists, it is true, but to our own great pleasure and

satisfaction. Some years ago the mud roof was replaced by a

substantial roof of corrugated iron, and last year the interior of

the church was renovated and decorated. First of all the humpy,

crooked walls had to be made as even as could be done before

plastering; then the damp floor of clay had to make way for a

regular wooden floor; moreover, through the inventive genius

of our Ven. Brother Fidelis, the rough logs of the ceiling were

hidden by a self-made, cheap, but handsome ceiling; finally the

whole interior was tastefully decorated; this work also was done

by our Ven. Brother Fidelis, who has deserved well of the

church of Cochiti.

The Indians and their Pastor lent a helping hand at these

labors as far as they knew how to do so. The latter—and here
I am betraying something—succeeded once in throwing the paint
bucket from the choir down the stairs; the result was that the

finished work received a varicolored coating. But he tried this

experiment but once. The whole interior of the church under-

went a complete change and assumed a rather modern appear-

ance.

It is gratifying to note that the Indians of Cochiti also con-

tributed their share in a financial way towards embellishing the

church. It is true, it required three “juntas” or councils and

some persuasiveness before they agreed to this. But the final

result was that the Pueblo unanimously assumed the obligation

to raise the amount still wanting, namely $200.00.

And the Pueblo raised it. It was ten o’clock at night when



28 FRANCISCAN MISSIONS OF THE SOUTHWEST

the last council closed. The weather was not very inviting, but

in spite of that a certain lone horseman on the rode towards

Pena Blanca felt rather happy and in good spirits. He had won;

and now the work on the church could be begun.

Something more! The writer would like to express a wish to

his kind readers. Ha! Ha! some may think, one more beggar!

Very well, kind reader, but have a little patience! Begging is

not exactly an agreeable task, and I am sure 3^011 will not blame

it upon the Padre that now and then it becomes a necessai\y task.

Ver.v well; .you know, m3" dear reader, the interior of that

church looks prett3" neat and nice; nevertheless it has an air of

emptiness and bareness. Wh.y? possibl3" because there are no

pews in the church? No, no thought of acquiring such a luxur3"

just 3"et. I will tell .you what is still missing and what would

be very appropriate: a picture or a statue of the Blessed Mother.

You look in vain for an.y such picture in this church, though it

is one of the oldest in New Mexico. It seems the Blessed Mother

is not at home in this house, hence the air of bareness and

emptiness in this otherwise beautiful church. Saint Bonaven-

ture, the Patron of this church, is represented even three times

in three different gradations: small, smaller, smallest; or, if that

suits you better: big, bigger, biggest; but, as I said before, you

look in vain for a statue of the Blessed Mother. How nice it

would be if a child of Mar3" offered to donate a statue of “Our

Blessed Lad3" of Guadalupe” to this church. (Under the title:

“Our Blessed Lady of Guadalupe”, or rather, “Nuestra Sehora

de Guadalupe”, Indians and Mexicans offer their fflial love and

veneration to the Blessed Mother.)

Such a donation would admirabl3’ serve as a counterpart to

the statue of the Sacred Heart, measuring 45 inches, also the

gift of a benefactor. For any information please appl.y to

Franciscan Fathers, Pena Blanca, New Mexico. So much about

the church at Cochiti.

Regarding the religious spirit of this pueblo, it is encourag-

ing to note how the old, superstitious customs, originating from

the times of their heathen ancestors, are graduall3^ approaching

the last stages of their existence. There are still a few old In-

dians, it is true, who adhere to these customs as for dear life;

on the other hand, there is a goodl.v number amongst them, even

such as have never gone to an.v school, who have recentl.y de-



THE MISSIONS OF COCHITl AND SANTO DOMINGO, N. M. 29

claiv.d themselves, in public council, against this nuisanc(‘. At

l)r(\sent the secret customs form th(^ main topic of convcu'sation

amonj? the inhabitants of Cochiti, and a council has been an-

nounced for a discussion of this subject. Grant God that the

council may have jj’ood results!

Santo Dominj>o is another Indian Pueblo which is attended

from Peiia Blanca. “Tempora mutantur et nos mutarnur in

illis’\ ‘‘Times change and we change with them”. This may

be said also about the very conservative Pueblo of Santo Dom-

ingo. The change is snail-like in its slowness, but, neverthe-

less, it is noticeable, as even the Government teacher and physi-

cian are testifying.

In the first place, the Government has opened a day school in

this pueblo two years ago. It required great courage and ener-

getic bearing on the part of the Government to bring this about,

for the Indians were determined to frustrate this project; they

even went so far as to send two men, who understood some

English, to Washington to protest against the building of the

school. All attempts of their Padre to convince them of the

uselessness of such a trip were in vain. Well, the two young

fellows have seen something of the world and undoubtedly had

a “good time” of it; but the building of the school was begun

and completed. The remarks made to one of the Government

employees by one of their ringleaders was not exactly reassur-

ing, but when they noticed that the Government was in earnest,

and when the main disturber of the peace was arrested, they

changed their attitude and submitted to the inevitable.

For two years the school has been opened and is attended by

50 pupils. At the beginning of this year 25 more pupils are to

be enrolled. The pupils are making progress in their studies,

but are without religious instruction at school. The Govern-
f

ment has not made any provisions in this respect for day schools,

but only for boarding schools. For that reason all possible ef-

forts were made to secure at least some children for St. Catha-

rine’s Indian School at Santa Fe, New Mexico, which is con-

ducted by the Sisters of the Blessed Sacrament, in the hope that

others would follow as soon as a beginning had been made.

These efforts were not in vain. Two Sisters of the above-men-

tioned community, visiting. the various pueblos of the Parish of

Pena Blanca last September, had the satisfaction to obtain two



30 FRANCISCAN MISSIONS OF THE SOUTHWEST

youngsters, six years old, a boy and a girl, the first-fruits of

the Pueblo of Santo Domingo for St. Catherine’s school. How

well these two little ones were received and cared for in said

school is shown by the fact that little Lorenzita, when at home

for a few days during Christmas time, began to cry and wanted

to be taken back to the Sisters. Since that time three more

have followed their example, and others have expressed a desire

to go to St. Catharine’s. But there is some difficulty in the

matter. The so-called ‘‘Gov^ernador” or chief of this pueblo is

not inclined to send the children to that school, and he has more

authority over the children of that pueblo than the parents

themselves. In all probability he is afraid, and rightly so, that

the practical observance of the Catholic religion, as taught in

Catholic schools, is incompatible with their secret dances, etc.

Upon my representation in this matter he answered me in broken

Spanish, if the children did not go to the Government school,

he would be put in jail and would have to pay the cost of court

proceedings besides. He did not want to understand that I had

only reference to children that go to no school at all, but run

around wild on the streets. I explained to him again that the

Government leaves it to the parents to send their children to any

school they choose, and it is probable that the Government will

advise the Governador in this matter in the near future.

Santo Domingo is rather stiff-necked in regard to the full ob-

servance of the Catholic religion. The inhabitants of this pueblo

are Catholic, and wish to be Catholic, but according to their own

fashion. The good readers of this magazine have a splendid

opportunity here to manifest their missionary zeal in their little

private chamber. “Except the Lord build the house, they labor «

in vain that build it”. Let all besiege heaven with their pray-

ers that the ruler of human hearts may also grant to our red

brethren of New Mexico the full light of the Catholic truth.



t» .

>

Pueblo Of Lacuna
AAAA

The Laguna Indians belong to the Queres (Keres) stock, the

most numerous tribe of Pueblo Indians, comprising seven dif-

ferent pueblos: Acoma, Laguna, Santa Ana, Sia, San Felipe,

Santo Domingo and Cochiti.

Laguna is a Spanish word meaning lake, and this pueblo is so

called on account of a large lake which was situated west of the

present pueblo. This lake is mentioned in the report of Alva-

rado, an officer of Coronado’s expedition, and was evidently

formed in past centuries by a stream of molten lava which

flowed down the valley and filled up the channel where the river

ran between bluffs. At that time the river was much larger

than at present and in time wore a new channel through the

solid lava rock, and thus the lake was drained.

Laguna is the only pueblo whose whole history is known, as

it is the youngest of all the Pueblos, having been founded in

1600. Despite its youth it is one of the most' populous of all

the Pueblos, numbering between 1500 and 1600 Indians. This

is undoubtedly due to the mixture of blood from the different

tribes that originally formed this pueblo. It is furthermore the

most progressive of all the Pueblos. It has adopted modern

civilized ways more readily and more abundantly. There is no

more Cacique at Laguna, and most of their old customs, cere-

monies and dances have been abolished. This progress is, in

part at least, owing to the influence of several white men who have

married into the tribe. Whereas in the other pueblos the men

at least speak Spanish, there are comparatively few at Laguna

who speak this language, but a large percentage speak English,

and speak it well.

Now as to the history of the Pueblo, all Pueblo Indians claim

their origin from a large lake somewhere in the north. The

Lagunas call this lake Shi-pop. They came up from this lake,

so their story goes, in four intervals or stages, finally reaching

the surface of the earth. But the land was “not ripe”; it was

soft and unfit for building. So they began to wander towards

the south until they found a suitable place to build a village.



32 FRANCISCAN MISSIONS OF THE SOUTHWEST

They migrated several times and in one of these journeys they

came near the site of the present Zuhi. After another wander-

ing they settled near the Pueblo of Acoma. However, none of

these’ settlements were suitable. From Acoma they moved to the

present location and here made a permanent stay. Such is in

brief their tradition as handed down by the old men, interwoven

with many fantastic and romantic details.

History, however, tells a different story of the foundation of

the Pueblo of Laguna. According to its stubborn facts. Laguna

was founded in 1690 by refugees from Acoma, which con-

tributed a large majority from Sia and Cochiti. Later it received

recruits also from Zuni.

Missionary labors among the Lagunas began with the very

foundation of the Pueblo. According to their story a delega-

tion went from Laguna to Isleta, and, at a meeting with Cubero,

the Spanish Governor of New Mexico, requested a missionary

for the Pueblo. Cubero told them to erect a church first as evi-

dence of good faith, and after that he would see that a Father

was sent to them. They returned to the Pueblo with this news,

and the men immediately set to work; the result of their labor

exists to this day in the form of the grand old Mission church

which is the most prominent building of the Pueblo, standing

on an elevation and overlooking the whole village. The church

is well preserved. In the ceiling are the usual carved and orna-

mented vigas. Along both sides of the walls of the church is'

a

line of paintings, four feet wide, made up of many repetitions

of two colored designs which are quite effective. The walls of

the sanctuary are painted in a kind of arabesque. The Com-

munion rail and pillars on the altar are masterpieces of carving,

if we consider the crude tools of those days. On the top of the

altar is a picture of the Blessed Trinity represented as three in-

dividual persons. Below this, in the middle, is a picture of St.

Joseph, the Patron Saint of Laguna. To his right is St. John

Nepomucene, and to his left St. Clare with the remonstrance.

These are old paintings brought from Spain; and despite their

age they still preserve their color. The picture hanging in front

of St. floseph is another painting of the same Saint, painted on

buffalo hide, and very old. It has since been removed and hung

on the gospel-side of the sanctuary. The front of the mensa is

covered with a buffalo hide painted in gaudy designs and so



INTERIOR OF LAGUNA, N. M., MISSION CHURCH

NEW CHAPEL AT MESITA, N. M.



PUEBLO

OF

LAGUNA,



PUEBLO OF LAGUNA 33

tig’htly drawn that, without careful examination, it appears to

be on wood. On the ceiling just above the altar is jinothei’ buf-

falo hide with paintin^^s of the sun, the moon, stars and r-ain-

bow, emblems of the older native religion. After the corjiph*-

tion of the church a missionary was sent to the Pueblo in the

person of Fray Antonio Miranda.

The old parish records with their historic names and data

have been lost. Our present records date back only to the year

1777, but even these contain many interesting facts and events

and many valuable autographs. I shall mention a few gleaned

from these pages. In the year 1781 there was a frightful epi-

demic of smallpox, which caused the death of 238 people during

the two months of January and February. Later we find records

of other epidemics, but none as violent as this one. In Jul3%

1813, there was an earthquake at Laguna in which three Indians

were killed. From the year 1819 to 1823 there seems to have

been an almost uninterrupted warfare with the Navajos, as there

are continual notices of deaths, both, of Indians and Spaniards,

at the hands of these roving Indians. On August the 26th the

Rt. Rev. Jose Antonio Laureano de Zubiria, Bishop of Durango,

Mexico, visited Laguna on his canonical tour of the parishes of

New Mexico. At the time of this canonical visit the priest of

Laguna had charge also of Acoma, Isleta, and distant Zuhi. At

what time this arrangement began is not known, but it is a fact

that from 1789 on, with very few exceptions, Laguna and

Acoma were administered by the same priest. Fray Buenaven-

tura Muro, who was parish priest of Laguna from May, 1829,

till September, 1837, marks the last link of the long chain of

Franciscan Missionaries who administered to the spiritual wel-

fare of the Lagunas from the very beginning of their Pueblo.

He was succeeded by Jose Tomas Abeita, a secular priest.

Herewith begins a new chapter in the history of the parish of

Laguna. The regime of the heroic self-sacrificing sons of St.

Francis is at an end, and with Father Abeita begins the long

list of secular priests who had charge of this parish until it was

again given to the Franciscans in fJ annary 1910. A noble

tribute is paid to the Franciscans of old by Mr. Prince in his

history of New Mexico: “The \vhole history of the Franciscan

Missions in New Mexico is one of wonderful zeal, devotion and

self-sacrifice. It would be difficult to imagine a greater example



S4 FRANCISCAN MISSIONS OF THE SOUTHWEST

of self-abnegation than the practical exile from civilization and

companionship involved in a residence in an isolated pueblo,

absolutely cut off from the world, ministering to people with

whose habits of life and thought there could be scarcely any-

thing in common.” In 1828 the Mexican Congress passed a

law expelling all native-born Spaniards from the Republic. This

included the Franciscan Friars who were all forced to leave.

After the coming of the secular priests we find only one more

Franciscan Father at Laguna. That was Fr. Mariano de Jesus

Lopez, the last of the Franciscans in New Mexico, who was in

charge from January, 1846, until July, 1847. He resided at

Isleta and from there administered to Laguna and Acoma. It

was during this time that the famous struggle occurred between

the Laguna and Acoma Indians over a painting of San Jose.

This picture of St. Joseph, it is claimed, was presented by

Charles the II. of Spain to Fray Juan Ramirez, the apostle of

the Acomas, and their first missionary, who brought it to Acoma,

in 1629". This picture was supposed to have miraculous pow-

ers. As a matter of fact Acoma was prospering wonderfully,

whereas in the neighboring Pueblo of Laguna calamity followed

upon calamity. Their crops failed, cloudbursts and storms de-

stroyed part of the village, epidemics carried off' scores of chil-

dren, and the people were on the verge of despair. In this un-

fortunate plight they bethought themselves of St. Joseph at

xAcoma, and, after a solemn council, the principal men rode to

Acoma and asked for the loan of the picture. After a long con-

sultation the Acoma people agreed to lend the picture to the

Pueblo of Laguna. With joyful hearts and undaunted faith in

the power of the picture, the Lagunas hurried home with theiiy

coveted treasure. With the advent of the picture, so the old

men say, there was a turn in the fortunes of the afflicted Pueblo,

I)rosperity returned and the calamities ceased. However, after

the allotted time the Lagunas refused to retnrn the picture, and

even went so far as to claim it as their rightful possession.

This aroused the anger of the Acomas and there would have

been a bloody fight but for the intervention of Fray Mariano.

He cited the Prlncl2yales of both pueblos to appear before him

at Acoma on a certain day, bringing the Saint. When they

were all assembled he ordered a season of prayer that God might

see justice done in the matter. He then suggested that both



PUEBLO OF LAGUNA 35

parties draw lots for the Saint, The.v at>reed to this, in the firm

belief that God would dirc^ct the result. Twelve', ballots w(‘r(‘ put

in a tinaja (water-jar); eleven were blank, but the' twelfth ejne.

had a picture of the Saint rudely drawn on it. A ^irl fre)ni

each pueblo was selected to do the drawing. The Aconia ji^irl

drew first anel held- a blank, then the Lacuna ^irl reached into the

tinaja and also elrew a blank. Both drew ag'ain, and again each

one held a blank. At the Hfth draw the Acoma girl had the

paper with the picture of the Saint. AW Aconia rejoiced, and such

feasting! But their joy was short-lived, for in the night some

of the Laguna braves stealthily scaled the stone ladder of Aconia,

broke into the church and escaped with the picture.

A bloody battle between the two pueblos was imminent, but

was again prevented by the timely interference of the same

Fray Mariano. He induced the Acomas to give up the Saint to

the Lagunas until the case could be adjusted in the courts. This

is the famous lawsuit which appears on the record of the Court

of the Territory of New Mexico under the title: “Pueblo of

Acoma vs. the Pueblo of Laguna”. Judge Kirby Benedict, who

was Chancellor at the time, decided in favor of the original

owners, the Acomas. When the decision became known the

latter appointed a delegation to bring the Saint home. Half

way to Laguna they found the painting resting against a tree,

and the simple people believe to this day that when St. Joseph

heard of the decision he was in such a hurry to get back to his

old home that he started out by himself. This picture is still to

be seen hanging on the wall of the sanctuary, to the gospel -side

of the altar, in the church of Acoma. Some years ago Father

Juillard wanted to have the painting restored by an artist, but

the Indians would i]ot let their treasured picture depart a second

time from the Pueblo, nnd there it hangs, a tattered mass, dim-

med and well-nigh unrecognizable.

Shortly after the middle of the last century the parish resi-

dence was moved from Laguna and successively transferred to

different Mexican towns until in was finally located at Gallup.

. After that Laguna became one of the Missions that was visited

at regular intervals. During the past century the religious

spirit of the people was on the decline, despite the heroic work

of the priests in charge of a parish comprising over ten thou-



36 FRANCISCAN MISSIONS OF THE SOUTHWEST

sand square miles, and some thirt^^ Missions, many of them large

ones.

In 1851, Samuel C. Gorman, a native of Cincinnati, Ohio,

came to Laguna as a missionary, sent by the Baptist Mission

Society. In 1856 the Indian Department authorized Mr. Gor-

man to have a building erected to be used as a school and chapel.

Mr. Gorman was recalled shortly after the breaking out of

the civil war.

After the war three American surveyors married into the

tribe. One of these, Walter G. Marmon, was appointed

Government teacher at Laguna in 1871, the first teacher ever

appointed by the Government to teach among the pueblos. In

1875 Dr. John Menaul was sent to Laguna as missionary by the

Presb^Jerian Board of Missions. He was also appointed Gov-

ernment teacher, Mr. Marmon having resigned. He it was

who established a Presbyterian Mission among these Indians.

Since the return of the Franciscans one Father has exclusive

charge of the Indians, and during the two years of his work

among them a great spiritual regeneration has been noticed. It

is, however, slow, difficult work, and at times rather discourag-

ing. There is first of all great ignorance prevalent among them

regarding the Church. Then there is an additional handicap of

language; all the sermons and instructions must be given by

means of an interpreter. If we consider the scarcity of words

in primitive languages, and their lack of terms for spiritual

things, we can realize that it is a difficult matter to instruct them

properly by means of an interpreter.

The present interpreter and catechist, however, Marcellino

Abeita, who has been educated by the Sisters of the Blessed

Sacrament, is apparently succeeding in bringing home to them

the truths of qur Holy Religion.

As the population of Laguna increased, the Indians were ob-

liged to spread out. In this way, in course of time, seven

villages were formed: Laguna, Mesita, Paguate, Encinal, Paraje,

Casa Blanca and Seama. These are visited as often as possible

by the Father in charge. But none of these villages has a suit-

able place for divine worship, except Laguna, and the Father is

obliged to use the Government School house. This limits the

holding of divine services to days in which school is not in ses-

sion. The Indians, however, realize the propriety of a special



r

PUEBLO OF LAGUNA 37

buildinii: for divine services and are anxious to have a litthi

cdiapel at each village. One chapel has been erecbul in the past

year at iVIesita, the result of the work of the Indians and dona-

tions from the Preservation Society and benefactors in th(‘. East,

ddie actual cash expended for the chapel amounted to $181.99.

Building is cheap because the Indians furnish the labor free; al-

though poor, they try to help defray the expenses. At Paguate,

the most populous and advanced of all the Laguna villages, the

people are hauling stones to build a chapel. Although the Father

is completely out of funds, he told them “to go ahead”, relying

on Divine Providence, for it would never do to discourage or

dissuade them. They might never begin again.

Last year the Father visited the different families to obtain

children for St. Catherine’s, an Indian school at Santa Fe, con-

ducted by the Sisters of the Blessed Sacrament. He succeeded

in obtaining 15 children. He will try to send more children to

this school every year, and when they return home with a good

Catholic training, their good example and their assistance will

render his work more fruitful and satisfactory.



On Navajo Myths and Snperstitions
j

By Pr. a. W., o. f. m.

According to their myths the Navajos have emerged fromeleven different underworlds into this, the 12th one. A
small lake in the San Juan Mountains in southwestern Colorado

is given by them as the place whence they came into this world.

This small lake, the Indians say, is surrounded by precipitous

cliff's and has a small island near its center, from the top of

which rises something that looks like the top of a ladder. Be-

yond the bounding cliffs there are four mountain peaks which

are frequently referred to in the songs and myths of the Nav-

ajos. They fear to visit the shore of this lake, but they climb

the surrounding mountains and view its waters from a distance.

Though they do not believe in one supreme being, their

pantheon is filled with many gods and superior beings: Esdsa

Nadlehe, the Changing Woman; her sister, Yolgai Esdsa, the

Shell Woman, married to the water, war gods, giants, alien and

inimical gods, good and evil spirits. Besides, the first man and

first woman never died, they are potent still, immortal and

divine. Also all the animals have their divine ancestral proto-,

type, and some of their mortal descendants, for instance the

bear, the coyote and the snake, are the subject of some kind of

a superstitious dread. They may kill a bear in self-defense, but,

if they do, they must get a medicineman to perform some kind

of an expiatory ceremony over them.

There is among the Navajos an extraordinary large number

of medicinemen, called by them qatqali, singers or chanters.

Some of these form special societies or lodges, each of whom

has a set of myths and legends, of songs and prayers, of sacri-

fices and ceremonies, of medicines and dances. They pretend to

possess certain supernatural powers given them for the good and

the benefit of the people, especially in cases of sickness. Their

ceremonials may vie in allegory, symbolism and intricacy of

ritual with the ceremonies of any people, ancient or modern;

they possess lengthy myths and traditions so numerous that one

can never hope to collect them all; a pantheon so well stocked



ON NAVAJO MYTHS AND SUPERSTITIONS 39

with and h(M'0(‘.s as that of the ancient (xi'(M‘ks, and f)ra.V(;rs

which for length and n‘i)otition miijht put a Pharisee to th(‘.

blush. They have a knowl(Hli»’e of hundreds of si^rnticant sonys

or poems, as they may be called, which have b(am handed down

for centuries. They have son^-s of trav(d, of farmin^>•, of build-

in <>•, son^^s for hunting, for war, for ^^amblini>•, in shorT, for

every occasion in life, from birth to death, not to speak of [)r(*-

natal and postmoi’tem sonj^s. And these son^s are composed

according- to established rules and abound in poetic figures of

speech.

leased upon their myths and legends and conformant to them,

a multitude af rites and ceremonies are practiced by their medi-

cinemen, in which occur songs, pra^^ers, sacrifices, making of

sand -paintings, and representations of their deities. Sometimes,

pertaining to a single rite, there are two hundred songs or

more, which may not be sung at any other rite.

Some of these ceremonies are a nine-day affair, for instance,

the Yeibichai and the Dzifk’iji Qatqal, or Mountain Chant, dur-

ing which men appear, painted and masked, representing gods

and heroes and other m}dhical characters; they never speak, but

utter a peculiar cry. Dances, at the end of these ceremonies,

though accompanied by religious symbolism and performed often

by men wearing sacred costumes, are intended largely to enter-

tain the spectators. Especially on the last night of the Moun-

tain Chant, also called Hashkan Dance, Corral Dance, or Fire

Dance, the dances are picturesque and varied, rhythmical and

well-timed; figures are often introduced similar to those of our

quadrilles. The most weird dance is the ‘'Fire Dance”, when

a number of Navajos, covered only with a breech-clout, their

otherwise naked body coated with a thin layer of white clay,

pursue each other and lash each other with flaming torches made

of bark.

Sand-paintings or sand -altars, made during these and many

other ceremonies, are figures representing mostly their deities

and mythical characters. The groundwork consists of sand

spread over the floor of the medicine lodge to the depth of about

three inches, and smoothed over with the broad oaken battens

used in weaving blankets. Various colors are used to make the

figures on top of this groundwork. The ingredients are some-

times mixed with sand or dirt to allow them to flow more readi-



40 FRANCISCAN MISSIONS OF THE SOUTHWEST

ly in drawing the lines. White is obtained with a kind of gyp-

sum, which is pulverized; yellow, with yellow ochre; and red,

with pulverized red sandstone. Black consists of charcoal, ob-

tained from burned scrub oak, or for the Night Chant, from dry

cedar charcoal, which is mixed with dirt. Blue is obtained with

a mixture of pulverized charcoal and gypsum added to the dirt.

Varicolored pebbles, however, are not used for the sand-paint-

ings.

These preparations are put on bark trays, from which a pinch

is taken between the index finger and thumb and allowed to drop

on the layer of moist sand, or the “altar”, forming the founda-

tion of the drawings. The singer usually superintends the work,

directing and correcting his assistants, of whom as many as five

and more are at work on the larger drawings. These drawings

vary in size and number for the individual chants, of which few.

if any, are entirely without them. The patient is seated on the

finished drawing. Moistening his palm, the medicineman takes

the colored dust from various parts of the “sacred” figure and

applies it to similar parts of the patient’s body; thus, if he suf-

fers from headache, he takes the dust from the head of the fig-

ure and applies it to the head of the patient. After various in-

vocations and rites, the drawing is erased, and the dirt and sand

removed from the medicine lodge or hogan.

Whilst they have ceremonies for planting, harvesting, build-

ing, war, nubility, marriage, travel, and many other occasions

in life, most of them, including the Yeibichai and Mountain

Chant mentioned above, and the Nda, or War or Squaw Dance,

are employed to cure the sick. Sickness with the Navajos, as

in fact with all Indians, is not an organic disorder, but an inde-

pendent entity, which has its own individual existence outside

of man; a supernatural evil influence, floating about, as it were,

and injected into the system either by witchcraft or by evil

spirits. The only thing which can banish it, or scare it out of

the system again, are the songs, dances, prayers, chaians, incan-

tations, etc., of the medicineman, who, by the way, must be

paid well in advance for his services. Hence, also their abject

fear of the dead, especially such as have died of some sickness.

The sickness is still with the dead body, or is hovering about in

the neighborhood, waiting for a chance to enter, or to be

witched into any one coming too near.

In cases of sickness the diagnosis is often made by men who



HATALI

NAEZ

(A

Navajo

Medicineman)

NAVAJO

SAND-PAINTING



i

NAVAJO

WINTER

AND

SUMMER

HOGAN



ON NAVAJO MYTHS AND SUPERSTITIONS 41

read the stars and speak to the spirits; then the rmulicimnnan of

the corresponding? rite is called to remove the ma^ic inHiU'nce

by his specific chant. The offended holy person must be ap-

peased by a propitiatory sacrifice, or the povv(‘r of a higher di-

vinity must be invoked to remove the witchery and malevolent

influence of an inferior one. Should the sickness continue after

a g’iven ceremony, such a fact cannot be attributed to the impo-

tence of that ceremony, but clearly shows that the offense has

not been properly traced and must be sou^?ht elsewhere. In

consequence there is often no end of sing’int? in one form or

other until death ensues or relief is obtained. When the approach

of death is certain, every ceremony subsides and the officiating

singer withdraws before the inevitable issue. The knowledge

and specialty of a singer is gauged, not so much by his familiar-

ity with the sanative qualities of herbs, the application of which

is of minor and secondary importance throughout, as by his

greater or lesser knowledge and dexterity in performing a given

rite. In fact, when it is known that his medicine pouch is pos-

sessed of paraphernalia of some antiquity and difficult to acquire

at present, or when others have been cured of a similar disease

through his services, the demand for a given rite and the singer

becomes greater regardless of the disease.

There are among medicinemen some charlatans who pretend

to suck disease out of the patient and then draw from their own

mouths pebbles, pieces of charcoal, or other small particles,

claiming that these, shot into them through some witchery, are

the causes of their sickness. One of these medicinemen, called

by the Indians Cli’idi Adildonni Yazlie^ the little devil shooter,

stayed at our Mission for a while and communicated to us the

secrets of his lodge. The other Indians were afraid to sleep

with him in the same room; had he left us at that time they

would have killed him, as they had killed his partner. A few

years ago he reverted to star-reading and talking to the spirits

to confirm the suspicions of some that a certain member of their

tribe was guilty of witchcraft and responsible for the death of

several of their relatives. They, four of them, forthwith killed

the alleged wizard, and are now serving a ten-year sentence in

the federal prison at Atlanta, Georgia, whilst our star-reader

spent several months in jail awaiting his trial. Star-reading and



42 FRANCISCAN MISSIONS OF THE SOUTHWEST

killing witches is getting to be a rather unhealthy occupation

among the Xavajos.

Their belief in witches, who can cast spells upon animals,

Helds, and people, and cause them to wither away and waste

away is pretty general. These witch-powers are not only at-

tributed to human beings, but also to animals; some witches

are said to appear in the form of bears or wolves. Their belief

in charms and dreams is also rather strong. To the Xavajo the

roll of the thunder, the flash of the liohtning, the sweep of the

wind, rain, hail and snow, the roar of the water, the flight of

the clouds, the resound of the echo, the bubbling springs, etc.:

all these things are the bearers of mysterious, supernatural

forces and influences, that may harm or benefit him. The eat-

ing of Hsh, the killing of a rattlesnake, the shooting of a bear

or a coyote, etc., are foolhardy deeds, sure to be followed by

disastrous and direful consequences. In the dark he is ever ex-

pecting to see ghosts and goblins loom up and take after him.

He will never knowingly enter a house in which some one has

died: he will never kindle his campfires with wood from a tree

that has been struck by lightning. Thus his whole life—we
may almost say his every step—is haunted, and most of his ef-
forts and frequently all his property is spent in trying to dodge

or to ward off the evil influences of the ch'indi.

His surroundings, his education, the practices and traditions

of past centuries, all lead him to the conviction that there are

supernatural powers and wonders, which can be enlisted in his

behalf, or can be inimical to him if scorned or disregarded. In

his native wilds and desert wastes, in the deep valleys and upon

the mountain summits, in the sombre forests and in the deep-

shadowed canyons, he is constantly brought into close contact

with nature, and has alwaj^s believed that unseen powers were

near him and in active operation. It is not difficult, then, to

understand his faith and his confidence in his medicinemen,

whom he believes to be in actual communication with the spirit

world, and possessed of extraordinary supernatural powers. The

Xavajos—at least a great many of them—waste no love upon '
their medicinemen. I have heard them scold about them, run

them down until nothing but shreds were left of them, deny

their power and influence, call them cheats, thieves, who “need

killing”. And these very scofiers and scolders, when taken sick.



ON NAVAJO MYTHS AND SUPERSTITIONS 43

will send for them, and have them to sini*-, danc(*, and hocus-

pocus over them.

Some time a'jfo a small whirlwind, such as may fi’(‘(iu(mtly 1 h*

seen in this country in the summer or fall svv(H‘i)ini»- alon^- ov(*r

the land, stiuick the house of Tsinajini, an Indian liviruif about a

mile north of us, and played a little havoc with things that vviuc*

not nailed fast. Great consternation in the family; nothing' but

a ch’indi could have done that. Therefore the first thing to lx*

done was to get the medicineman, who sang and cei'emonied ifj

the house a whole night long, and banished the evil spiidt. Souk*

years ago an Indian from the neighborhood, Wodda bi-zhe’e',
%

accompanied me on a trip of about 80 miles north, to s(‘e a

Navajo friend of ours who had been reported very sick. \V(‘

stayed over night at an Indian’s house about half ways. That

night Wodda bi-zhe’e’ dreamed his wife was sick. Next morn-

ing no power on earth could induce him to go along any further.

He was absolutely convinced that his wife was really sick, or

that some misfortune had befallen her; there was no use talk-

ing, it was his duty to go home, and see that the ch’indi was

ousted. One day a Navajo chief of high standing and influence

took dinner with us on a fast day. When fish was put on the

table, he eyed them very suspiciously and began to move with

his chiir towards the lower end of the table. The same Indian

would eat no chicken, because a ceremony was once performed

over him, in which the form of a chicken was used; another one

would eat no peaches, because a medicineman had forbidden

him to eat anything that grew on trees.

When an eclipse occurs they imagine that the sun or moon

is dying and must be prayed back to life again. One evening

I had a pretty large “congregation” of Navajo herders assembled

around the fire in the middle of their spacious hut or hogan at

the foot of the Tunicha Mountains. They had listened to me

with interest and even eagerness for over an hour, when one of

them, looking through the large opening at the apex of the

hogan, which, in their huts, serves as chimney and window, put

the question: “Da’ei k’os it’a?*?” “Is that a cloud” (before the

moon)?. He was joined by several others, and the amazing-

answer came: “Dooda. olje daasts’a”. “No. but the moon is

dead”. All were much alarmed, indeed. Taking a potato and

an onion to represent the earth and the moon, the tire in the



44 FRANCISCAN MISSIONS OF THE SOUTHWEST

middle of the hogan representing the sun, I explained the eclipse

of the moon to them. They felt very much relieved to learn

that the moon was not in the throes of death and did not need

their assistance. Our friend, Chee Dodge, happened to be on a

visit that same night at Tse‘illi with the Indian headman, Charla

Tso, who requested him very urgently to join them in their

prayers for the moon, but he went to bed, telling them the

moon would undoubtedly recover without his assistance.

A Navajo may not look upon his mother-in-law, nor vice

versa, without incurring the risk of going blind. Mothers-in-

law and sons in-law, therefore, carefully avoid each other, and

when they accidently meet, they abruptly turn from each other,

and speedily get out of each other's sight. Their word for

mother-in-law, therefore, is: ‘'Doyish’inni'’, i. e., Whom I May

Not See. I know a mother-in-law who was creating trouble in-

cessantly and had almost succeeded in inducing her daughter to

leave her husband, when the latter, augmenting his courage by

a copious drau«fht of fire-water, jumped upon his horse, and,

yelling like the savage he was, rode into the open brush-sum-

mer-hut where his mother-in-law was staying, and where she

could not escape, facing her with a superhuman courage and

giving her . She left them in peace ever after.

Some time ago I married one of our former pupils, the daugh-

ter of a widow, to a youngster who was to make his home at the

house of his mother-in-law. I thought it exceptionally incon-

venient for the two to continually dodge each other and urged

the prospective mother-in-law to discard this preposterous cus-

tom. She remained present during the marriage ceremony,

then arose, walked up to her son-in-law, looking at him steadily,

shook his hand and called him shaye^ my son-in-law. Afterwards

I felt a slight scruple whether I was doing the right thing in

trying to break up this beneficienf? custom. What do the mothers-

and sons-and daughters-in-law think of it?

It is an encouraging fact that, of late years, the superstitions

of the Navajos are vanishing, and that the influence of their

medicinemen is diminishing. This is due to a number of causes,

among them education, Christianization, the opposition of the

Government, hospitals, and the service, for the last twelve years,

of an exceptionally good physician at the head of the medical

work of the Fort Defiance Superintendency, who has gained



DEDICATION OF NEW CHAPEL AT FORT DEFIANCE, ARIZ





ON NAVAJO MYTHS AND SUPERSTITIONS 45

their complete conlidence throu^i'h his ability, his tact, and un-

varyin^r friendliness, and, last but not least, thi’ouirh th(‘. ac-

([uisition of their exceedinj^ly difficult lan^^ua^e. Even m(‘xli-

cinemen themselves to him or send for him for tr(‘atm(uit

and medicines instead of trusting' to the efficacy of their own

remedies, song’s, dances, etc.

At a council held at Fort Defiance seven or eight years ago

they were urged to discard their ceremonies and dances, but

whilst the medicinemen objected very vigorously against such a

proposition, they promised at the same time not to teach their

songs arid myths and ceremonies to the young people of the

tribe, so that their religion would die with them. Even at

present some rites and ceremonies cannot be performed because

there is no one among the living any more that knows them.

An old Navajo expressed his thoughts regarding these changes

to one of our Fathers in the following words: “When we were

young everything was much different from what it is now. Our

children know nothing of how it used to be. They wear Ameri-

can clothes; we send them to the white man’s schools; they are

taught the same things as white children; you priests teach them

the white man’s religion; they forget more and more the Navajo

ways, and by and by will be like the Americans. We see all

these changes, and we cannot stop them; they are bound to go

on. We are not opposed to these changes so far as our children

are concerned; they are for their good. We are satisfied that

they go to school and learn something; we are satisfied that they

pray the same as you do, but we old folks are too old to change.”

Even the medicinemen share this attitude. Some of our best

Catholics are the sons and daughters of medicinemen. Most of

his own ceremonies and rites are accompanied by songs and

prayers. Prayer, therefore, and the invocation of supernatural

powers is with him a matter of course. And since his children

are studying the white man’s knowledge, and learning the white

man’s ways, they should also practice the white man’s prayer or

religion. Possibly our attitude towards them is responsible for

this attitude on their part. Direct, aggressive, tactless, unsym-

pathetic opposition would arouse their unyielding antagonism

and would only retard the death of their heathen religion with

all its attending superstitious practices. May it soon rest in peace!



WV V V Vw
>

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The Dedication of the Chapel

at Fort Defiance, Arizona

F
or PERMA.NENT results in the Missions churches and

chapels are of supreme importance, wherefore every effort

was put forth to have a chapel at Fort Defiance, the main

Ag-ency of the Navajo tribe and the seat of the largest Reserva-

tion boarding school in the United States. Thanks to the gen-

erous interest of Catholics wherev^er approached, the new chapel

has become a reality. It is built of stone and has a seating ca-

pacity for 300 persons. Owing to individually specified dona-

tions the chapel is equipped with bells, altars, statues, pews,

and stained glass windows. Nearly all of the windows were

donated by resident benefactors, of whom several are half-and

even full-blood Indians. The chapel is a most beautiful tribute

to the Mother of God and bears the title: “Our *Lady of the

Blessed Sacrament”. In the name of our Indian converts, pres-

ent and future, we thank the generous benefactors who have

helped us to rear this edifice for the glory of God and the con-

version and salvation of the, Navajo tribe. Our convert benefi-

ciaries will earnestly strive to pay their great debt of gratitude

by prayers, frequent reception of the Sacraments, and the lead-

ing of an unblemished life. This new edifice has already ac-

complished untold good and will be a potent factor in the future

career of the Catholic church among the Navajo Indians.

Our desire to have this chapel dedicated to the service of God

in the most solemn manner has been fully gratified. Our Rt.

Rev. Bishop, H. Granjon, most cheerfully consented to make

the long trip from Tucson, Arizona, for that purpose and to

administer the Sacrament of Confirmation to our neophytes here,

at St. Michaels, and Chin Lee. The 25th of November of last

year. Thanksgiving Day, having been determined upon, ade-

quate preparations were made for this august celebration. The

pupils were prepared for Confirmation, and Mrs. Dr. Wiggles-

worth spent much time in rehearsing the “Mass of the Angel

Guardian”, by C. C. Stearns, with a choir composed of Indian

pupils of the Fort Defiance school. Our Father Theodore

Stephan, of Peiia Blanca, New Mexico, kindly consented to come



DEDICATION OF CHAPEL AT FORT DEFIANCE, ARIZ. 47

and preside at the or’yan. T1 h‘. neighboring ch‘r^y, s(^cular and

regidar, gladly resi)onded to our invitation. On tin* niorniny

of the appointed day and at the appointed liour all the Catholic

l)upils of the Fort I)('Hance school, and einploy(;es of the school

and Aj^ency, some of the Sisters and a number of the pupils

fron\ our St. Michaels Mission school, ev(;n representatives of

Gallup, New Mexico, were assembled at the chapel.

At half past nine o'clock His Lordship be^Jan the irnposin^^

dedicatory ceremonies. The dedication was followed by a Ponti-

Hcal High Mass, celebrated by the Ht. Rev. Bishop. Father

Anselm Weber assisted as Archpriest; Father Fridolin Schuster,

of Gallup, as Deacon; Father Geo. Marx, Pastor of Winslow,

Arizona, as Sub-Deacon; Father Barnabas Meyer, Pastor of

Jemez, and Father Marcellus Troester, of St. Michaels, as Dea-

cons of Honor; Father Egbert Fischer, the chaplain at Fort De-

fiance, acted as Master of Ceremonies, whilst Father Celestine

Matz, of St. Michaels, and Brother Fidelis, of Chin Lee, were

present in the sanctuary. Father Theodore Stephan, as men-

tioned above, presided at the organ.

xlfter the Gospel Father Fridolin delivered an eloquent ser-

mon on the meaning and importance of the House of God, more

especially how much it meant to them, the neophytes of the

Navajo tribe. He described the day of the dedication as a day

of joy for all present, particularly, however, for the Navajo pu-

pils and for Father Egbert, who had brought them to our Holy

Faith and had crowned his work by securing the means and

erectirfg the beautiful House of God for them. He concluded

by admonishing them to show their gratitude by living up to

their Holy Faith in attending church, in prayer, and the recep-

tion of the Holy Sacraments of the Church.

After the solemn High Mass the Rt. Rev. Bishop addressed a

few words of congratulation and admonition to them, praising

the good work of Father Egbert and the erection of the beauti-

ful chapel, referring to the difference between now and the year

1912, when he administered the Sacrament of Confirmation for

the first time at Fort Defiance in a school hall, and expressing

astonishment at the splendid Indian choir. Then he adminis-

tered the Sacrament of Confirmation to 81 pupils, which con-

cluded the memorable celebration.

At noon the Rt. Rev. Bishop, the clergy, and the Catholic



48 FRANCISCAN MISSIONS OF THE SOUTHWEST

employees, were the g’uests of Mr. P. Paquette, the Superin-

tendent, and partook of a sumptuous turkey-dinner, prepared

by some of the Catholic ladies of Fort Defiance.

After a pleasant visit with the srenerous host, Mr. Paquette,

Dr. Wigo'lesworth, physician in charge at Fort Defiance, brought

the Rt. Rev. Bishop and some of the clergy in his auto to St.

Michaels. From there His Lordship was taken to Gallup in an

auto by Mr. Leo Lanigan, Grand Knight of the Fray Marcos

Council of the K. of C of Gallup, New Mexico.

The Bureau of Catholic Indian Missions

1326 NEW YORK AVENUE WASHINGTON, D. C.

In 1914 the returns from the Society for the Preservation of

the Faith among Indian Children were $29,589.45. In 1915

they have been $26,063.33, as follows:

From Membership Fees .$11,884.31

From Special Appeal of the Bureau 6,504.98

From Marquette League (Chapels, etc.) 4,755.04

From Mass Intentions 1,719.00

From Interest on Legacies 900.00

From Special Donation for Specific Purpose . . . 300.00

Total $26,063.33

It is with a feeling akin to despair that we call attention to

still another falling off in these returns—the decrease being
$3,526.12.

The Indian calls to ,us for help. His cry should touch every

Catholic heart.

Under Governmental tyranny the children of some tribes can-

not enjoy the benefit of their own moneys for educational pur-

poses if they attend Mission schools.

Must the Indian be forced to stand by and see his little ones

dragged down to hell because of the helpless condition in which

he is placed by narrow-minded interpreters of our laws? This

he will be forced to do unless his more fortunate Catholic brethren

speedily and far more generously than heretofore come to his

help.

WM. H. KETCHAM.
Director Bureau C. I. M. and

President Preservation Society



The statement of the ir e n e r a 1 Preservation vSo-ciety, appearing’ on the preceedinj? by its President,
the Rev. Wm. H. Ketcham, Director of the Bureau of Catholic

Indian Missions, at Washington, D. C., is self-explanatory.

I wish to call attention to the fact that the income of our

branch of the Preservation Society for our Missions in the

Southwest is included in this statement. Since Father Ketcham

is the president of the Society, we report to him, he credits the

amount received in his books, and returns the money to us, as

per our agreement with him when this Branch Society was es-

tablished.

The “governmental tyranny” does not affect our schools and

missions, since the Indians of the Southwest have no moneys in

the Treasury—and very little elsewhere—but it does affect some
other Catholic Indian Schools very materially. The uncalled for

adverse decision of Mr. Downey, Comptroller of the Treasury,

deprives the four Catholic Chactaw-Chickasaw Mission schools

of more than $27,000 a year of Indian moneys. All the tribal

authorities and all the Federal and State officials of Oklahoma

have protested, and there is great resentment among the Indians

and many of the citizens of Oklahoma. Since there is no ap-

peal from the decision of Mr. Downey, only Congress can bring

remedial action for next year.

About an equal amount of Indian moneys would have been

lost to the Catholic Mission schools among the Sioux Indians if

last' year’s Indian Appropriation Bill had passed—because Sena-
tor Lodge of Massachusetts raised the point of order and Vice-

President Marshall upheld his point of order regarding the ex-

tension of a Sioux Indian treaty. Such “governmental tyranny"

can easily be perpetuated if the Catholic and fair-minded Non-

Catholic voters complacently continue to vote bigots into office.

The falling off' in the returns of the general Preservation So-



50 FRANCISCAN MISSIONS OF THE SOUTHWEST

ciety-^—$3,526.12—last year is very deplorable. Under these
circumstances it is rather encourag’ing that our

FRANCISCAN BRANCH
OF THE PRESERVATION SOCIETY

has not suffered a decrease in membership, nor in the number

of its promoters. In spite of bad times, want of employment,

business depression-—attributed by some to the European war,

our convenient scape-goat-—our branch has about held its own,

thus attesting the special efforts made by our zealous promoters

and the srelf-sacrificing generosity of the members of our Branch

Society.

ST. MICHAEIS MISSION AND SCHOOL

are continuing their steady, persistent advance in educating, chris-

tianizing and civilizing the Navajo tribe of Indians. Our pres-

ent enrollment at the school numbers 164 pupils, of which number

36 were enrolled since the beginning of the present school year.

On the 11th of April 34 pupils were baptized and 36 made their

first Holy Communion. The 24th of last November was another

'‘red -letter-day” for our school, since our Rt. Rev. Bishop, H.

Oranjon, of Tucson, Arizona, administered the Sacrament of

Confirmation to 64 of our pupils. Confirmation was proceeded

by a Pontifical High Mass, celebrated by His Lordship, at

which the Rev. Celestine Matz, Chaplain of our school, assisted

as Archpriest, Fathers Cyp. Vabre of Flagstaff' and Geo. Marx

of Winslow as Deacon and Subdeacon, Fathers Barnabas of

Jemez and Fridolin of Gallup as Deacons of Honor, and Father

Egbert as Master of Ceremonies. In the afternoon His Lord-

ship blessed a bell for- St. Michaels Mission chapel, the donation

of Mr. and Mrs. John Funk, of New Salem, Michigan. At the

Government school at

TOHATCHI, N. AT,

attended from St. Michaels, the Rev. Marcellus Troester, for-

merly of Chin Lee, now stationed at St. Michaels, has taken the

place of Father Berard Haile, who has been made Superior and

Pastor of the new Lukachukai Mission. I am glad to say that

67 pupils of that school were baptized last year and made their

first Holy Communion; and that practically all receive the Sac-

raments every time the Missionary visits the school, i. e., every



EDITORIAL REVIEW 51

S^iinday, if tho rojids are pass'.ible.

St. Michaels on the other side of

'Pohatchi li(‘.s 55 miles from

the Chiiskai Mountains. At

(HIIN LKE, ARIZONA,

the Goveniment School has been enlarj^ed in the past year. A

large building, containing class rooms and a spacious assembly

hall, has been added to the already existing buildings. Th(*re

are, at present, about 110 pupils at this school, whose parents

and guardians have willingly and cheerfully given their consent,

in writing, that their children and wards receive Catholic in-

struction, excepting a few who have not yet been seen. During

the year 1915 there were 50 baptisms at this Mission, and 18

First Communions. On November 25, 1915, His Lordship^

the Right Rev. Henry Granjon, D. D., Bishop of Tucson, Ari-

zona, visited Chin Lee and confirmed 69 Navajos.

Thus the mustard seed continues to grow and spread in the

-Navajo country, and the light, which once illumined Bethlehem’s

plains and which, on that first Easter morning, gilded the pinna-

cles of Jerusalem’s temple, is gradually finding its way into the

dark haunts of paganism. May we not ask the kind readers,

who have enjoyed the blessed and gracious light of Christianity

from the days of their infancy, to remember our struggling

Indian Missions, not only with a material gift, but also in their

devout prayers'? We know that every good work, to be

successful, needs the blessing of God; we know that every

soul, that is to come to God, needs the illuminating grace of

faith and a good will. Therefore, dear readers, help us in our

work, and join us in your prayers. Pray for these poor people,

that they, too, may see the light, and may know, love, and

serve Him, who called Himself “The Light of the World”, and

whom St. John calls “a light that enlighteneth every man that

cometh into this world”, and whom the aged Simeon in the

temple held up as “a light to the revelation of the Gentiles”.

THE SACRED HEART SCHOOL OF GALLUP, N. AL,

has had a very successful session in the past twelvemonth. In

fact, it hak experienced a development which far surpassed the

fond hopes and most sanguine expectations of its founders. In-

deed, the Rev. Florentine Meyers, o. f. m., who erected this

school, builded well, for the Sacred Heart School is the one



52 FRANCISCAN MISSIONS OF THE SOUTHWEST

great hope for the future development of the Gallup parish; it

is one of the bright spots, the oasis, as it were, in this vast

desert of religious indifference among these western peoples. If

a parochial school is a necessity in the more favored eastern

parishes, it is doubly so in this western country, where so many

children grow up in utter ignorance of the most elementary

branches of learning and of their religious duties. The parish

of Gallup is fortunate in having an educational institution which

compares favorably with the schools of larger and wealthier

parishes. It is true, the school is conducted under great sacri-

fices, since about one third of the pupils pay no tuition; yet the

Eev. Pastor believes that the great cause of Christian education

and the welfare of immortal souls is worth any sacrifice this

noble work may demand. The school is now in existence three

years. People who are more or less acquainted with former

conditions in Gallup notice a great improvement in the conduct

of the children, and in their spiritual fervor, which is effected,

no doubt, by the strict discipline of the school, as well as by the

beautiful example of the teachers and the frequent and regular

reception of the Holy Sacraments. During the last school term

there was an enrollment of 325 pupils. Quite a diversity of na-

tionalities are represented in this number: Americans, Irish,

Germans, Slavs, Italians, Austrians, Mexicans, and even full-

blood Indians. With but two exceptions all of the pupils are

dav scholars. Whilst it was originally intended to have a large

number of boarders, yet the day school developed so phenomen-

ally that it has been practically impossible to pay much attention

to the boarding department. However, a good boarding school

where the children, especially poor Mexican children from dis-

tant towns and villages, could be boarded and educated at a rea-

sonably low price, would be a blessing in this part of the coun-

try, where the Non -Catholic Mission schools are so active among

our own Catholic people. Though the success of these Mission

schools is very meagre, they tend to make our Mexican people

indifferent in matters of their holy religion. They seem to

have money in abundance, whilst we are hampered by want of

school accommodations to provide educationally for the little

lambs of Christ’s fold. They cry to vis for bread, but sorrow-

fullv we must turn a deaf ear to their petitions, for we have not

the means to satisfy the earnest longings of their souls.



EDITORIAL REVIEW 55

At the ))resent writinfjf the Sacred Heart School has an (‘nroll-

rnent of 875 pupils, divided into t(‘n grad(‘,s, including? the. first

and second year high school grades jind a two y(‘ars’ commercial

course. Last dune the first graduates of th(‘. commei’cial d(‘-

partment, eleven in number, received their diplomas, on which

occasion Mr. O. N. Marron, State Ti*easurer of New Mexico,

gave an ehapient address to the graduates and the large audience

which had assembled for the event.

To compete with the public schools they have been compelled

to add to the regular course of studies a manual training depart-

ment for the boys of the more advanced classes, to take away

from our people any temptation of sending their children to

any but a Catholic school. In the course of the past year va-

rious improvements and alterations have been made on the

school buildings; among other things a considerable change had

to be made on the roof; new patent bubbling drinking fountains

were installed, new blackboards and desks were purchased, etc.

Eight Sisters of St. Francis from Lafayette, Indiana, have

charge of the Sacred Heart School and devote themselves

to the great and meritorious work of Christian education with a

zeal and self-sacrifice which is remarkable, and which bespeak a

great future for this institution.

MISSIONS OF GALLUP PARLSH

Connected with the parish of Gallup are not only the various

mining camps around Gallup, attended by Father Rembert; the

Pueblo Indian Missions of Laguna and Acoma, attended by

Father Fridolin; the Mexican Missions of Atarque, some 80

miles south of Gallup, of San Lorenzo, south of the Zuni Moun-

tains, Schuster Springs on top of the Zuni Mountains, a flourish-

ing lumber camp, Zuni and various isolated ranches, attended

by the Pastoi of Gallup himself, the Rev. Eligius Kunkel; but

also the numerous Mexican villages, which, together with the

pueblos of Acoma and Laguna, form the eastern part of the

parish which can only be reached by first travelling on train

from 63 to 90 miles, and then by wagon or horseback. The

eastern Mexican villages are attended by the Rev. Robert Kalt.

Last year he was fortunate enough to secure the services of a

Spanish Father who gave very successful missions in all the

larger Mexican villages under his charge, namely, in the villages



54 FRANCISCAN MISSIONS OF THE SOUTHWEST

of San Rafael, San Mateo, Cubero, La Ve^a de San Jose, Ce-

bolleta, Juan Tafolla, Santa Rosalia, or Moquino, In the latter

place the new church and bell were blessed on the 4th of Sep-

tember last, by Rev. Father Rembert, assisted by Father

Robert, a great concourse of people attending the blessing.

High Mass and Vespers. Aside from visiting all these places

every month, he has also visited this year, for the first time.

Blue Water, the Crusher, So. Garcia, Copper Hill, and Ojo

Salado. His Missions are from four to fifty miles from the

railroad. The slow, but steady progress made among the

PrEBLO IXDIASS

is attested by the articles appearing in this number on the La-

guna, Cochit i, and Santo Domingo Indians. In addition to what

has been said in the article on the Lagunas I wjsh to add that

Father Fridolin Schuster, residing at Gallup, attends to the La-

guna and Acoma Indians, numbering about 2,200. Adjoining

the chapel erected at the Laguna village of Mesita the Indians

built a room for the Missionary. Before this chapel was built.

Mass was said in the school house, a mile from the village, but

all of them came that distance to Mass each time. At Paguate

the Indians have not only begun to build a chapel, but intend

to add a room to it for the visiting Padre, and at Laguna proper

it is the intention to build a little house for him. Whilst he

has a good interpreter and catechist at Lagaina in the person of

Marcelino Abeita, and also one at Acoma, he has none for the

other villages of Acoma and Laguna. Of the 1 5 Laguna and

the 19 Acoma Indian children he has secured last year for St.

Catharine^s boarding school at Santa Fe, a sufficient number will
i

undoubtedly become good interpreters and catechists after their

graduation. The securing of so many children for a Catholic

school at one time speaks well of the Indians, and even better

of their zealous Pastor. The work at

JEXEZ, X. J/;,

da3^ school is being successfully continued by the Franciscan

Sisters of Lafayette, Indiana. Eighty Indian children have

been enrolled, who, with but few exceptions, attend school

regularly.

Being pressed for room, a new building was erected during



EDITORIAL REVIEW 55

the past .year. It includes a spacious room, where the Sist(‘rs

teach the Indian children domestic scienc<i and needle work; also

a hall, sufficiently lar^>e to accommodate all the Indians of the

pueblo. The Indians are invited to attend instruction, which is

given them by means of lantern slide pictures. During Christ-

mas week the school children and graduates gave a successful

entertainment. The older Indians do not tire praising the good

Sisters for giving them such a nice “fiesta”.

The Jemez Pueblo church is also attended by Mexicans from

the three small, neighboring villages. The number of those

who receive the Sacraments is increasing annually; during mid-

night Mass on Christmas over 100 received Holy Communion.

At Nacimicnto, Cuba P. O.
,
belonging to the parish of Jemez,

the spiritual progress has been encouraging and will undoubted-

ly increase with the prospective establishment of a residence at

that place. The building of the Sisters’ school has been re-

tarded partly through the inability to work on the walls in the

winter months and partly through lack of funds, but it is hoped

that the building will be under roof this year.

A new spacious convent at

J^EXA BLANCA, N. AL,

was completed and dedicated with much solemnity amidst a great

concourse of people on the 26th of last September by the Most

Rev. J. B. Pitaval, Archbishop of Santa Fe. His Grace con-

firmed 176 Mexican and 226 Indian children of the parish. The

combined parochial and public school at Pena Blanca is in a

nourishing condition, 124 children being enrolled. Anew class

room was added, and four Franciscan Sisters of Lafayette, In-

diana, are engaged as teachers. Every morning at eight o’clock

all the pupils attend the children’s Mass and then march in a

body to the school. The behavior of the pupils, the progress

made in their studies, and the religious spirit manifested by

them, give ample testimony of the good work done by this

school. The steady progress made in the

PECOS VALLEY, N. JL,

in the parishes of Carlsbad and Roswell and the Missions be-

longing to these places, is rather gratifying. In Carlsbad the

necessity of a Catholic school is being realized and its zealous



56 FRANCISCAN MISSIONS OF THE SOUTHWEST

Pastor, the Rev. Gilbert Schulte, is making some very strenu-

ous efforts in that direction. I am sure I shall be able to write

of his school as an accomplished fact next year. The main Mis-

sion attached to Roswell, the ffourishing town of Clovis, attended

by the Rev. Theodosius Meyer, has increased to the number of

50 American and from 10 to 15 Mexican families. New fix-

tures have been added to the church, and the sanctuary has been

embellished by new statues. A Catholic school is felt as a ne-

nessity, and many of the inhabitants are interested in a Sisters’

hospital. They will become a reality if Clovis continues to grow

steadily, as it has done in recent years.

The rather arduous work of teacher of the parochial school at

FARMINGTON, N. M,

is continued by Father Fintan Zumbahlen, in addition to his

pastoral work in the Farmington parish proper and the Mission

on the “Kentucky Mesa”. This Catholic colony is doing very

well. The colonists are staunch Catholics who set an example

of piety to all. They have family prayers morning and evening,

and out of the 44 communicants, 35 to 40 receive the Sacra-

ments whenever they have services, i. e., on two Sundays every

month. It is rumored that another Catholic colony, consisting

of Germans, is to locate at Bloomfield, 12 miles east of Farm-

ington. Beginning of August, His Grace, the Most Rev. J. B.

Pitaval, made his Confirmation tour through the whole Farming-

ton parish, administering this Sacrament to 353 persons at

Farmington, and in the widely scattered Mexican towns, accom-

panied by the tireless Pastor of Farmington, the Rev. Albert

Daeger. Till last July

L UMBERTON N M
,

near the border of Colorado, on the Denver and Rio Grande

Railroad, together with the various Missions in that part of the

country, were attended from Farmington, but our last Provin-

cial Chapter established a residence there, appointing the Rev.

Felician Sandfort Superior and Pastor, and the Rev. Turibius

Christman Assistant. But this new parish with its various

Missions and the Jicarilla Apaches, and the varied experiences

of its Pastor with the Indians and the Government officials form

an Unfinished chapter to be published later.



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413 Broadway Milwaukee, Wis.

The Store where any Article of a Religious

Nature may be Procured

Church Goods Supplied

Prayer Books of Various Languages, Rosaries, Cruci-

fixes, Medals, Pictures for Framing,

Mourning Cards etc.

Send For Cur Small Calrlogue.

Skidij Ifdlls,

Dormitorij^

Dininq Room
:kchenKi

Maker of the

Best Saddles and Harness in the West
Wholesale and Retail

Stockmen’s Equipments a Specialty

Pueblo, Colorado

Send for Catalog

THOMAS FLYNN

We Want Your Advertising Kusiness



ADVERTISEMENTS

Owl P>rug Qompany

1 DRUGS
1

SUNDRIES STATIOUERT

Roswell New Mexico

E. HENDRICKS. President

J. N. LIVINGSTON, Cashier
r~ . No. 6884

3/. LIVINGSTON, Vice-President

J. A. AIAY, Ass't. Cashier

The National Bank
of Carlsbad, New Mexico

Capital Stock, $30,000 . Surplus and Profits, $15,000

C. R. CARE

Architect

A Specialty of Public Buildings
and Hospitals

Apache Bldg. Ros^^ell^ N. M.

MALONE HARDWARE CO.

Hardware and

Sporting Goods

Roswell New Mexico

CIGARS, PIPES, TOBACCOS
Mail Orders Solicited

GEO. B. JEWETT

ROSWELL NEW MEXICO

Agents for Tom Moore, William Penn and Sanchea y Haya CIGARS

Roberts^Dearborne

= HAKDWARE COMPANY=
Carlsbad, New Mexico

We make the famous Roberts-Dearborne

SADDLES

Let Us Tell You About Them

Everything For The Builder,

Decorator And Painter

Pecos Valley Lumber Co.
**^*****

Eoswell, New Mexico

J. F. Hinkle. President

J. 11. fMullis^ Sec.-Treas.

AVe Would Appreciate Your Advertising Business



ADVERTISEMENTS

J. S. Candelario, Santa Fe, N. M.

WHOLESALE AND RETAIL

Indian Blankets

Navajo, Chimayo, Balleta and Aztec Blankets

Pueblo Indian Pottery, Baskets and Bead Work

and other Goods to responsible Dealers on Consignment

Best Medium Sized Navajo or

Chimayo Blanket

shipped anywhere Prepaid on receipt of $10.00

Send 2 cent Stamp for Catalog and Free Souvenir

Writs Department D.

Wood-Davis Hardware Co.
Santa Fe, New Mexico

Shelf And Heavy Hardware

Ranges Auto Tires Paints
Cookers Tubes Oils

Heaters Accessories Glass

Tin and Sheet Metal Work

Blacksmith
Supplies

Builders
Hardware

Mining
Supplies

Modern Plumbing and Heating

Pumps Wrought Pipe Valves
Wind-Mills Cast Pipe Fittings

Cylinders SewerPipe Oakum

Agents For Stall-Dean Sporting Goods

Firearms Refrigerators Roofing
Ammunition Cream Freezers Of All

Fishing Tackle Garden Hose Kinds

=fl

Patronize our Advertisers



ADVERTISEMENTS

MABIE-LOWREY HARDWARE COMPANY

We Sell Ev^erything Found in a Hardware and Implement

Store and Make it Profitable For YOU to Trade With US.

ROSWELL .... NEW MEXICO

If your medicine bears our label, it’s rigbt
o

^

Courteous aud Efficient Service

Elegant and Attractive Quarters

Complete Stock

McGAIN DRUG COMPANY
Roswell New Mexico

The Citizens National Bank
of Roswell, N. M.

Capital and Siirplns, $250,000.

We Pay 4% Interest on Savings, Compounded Quarterly

J. W. Poe, President J. J. Jaffa, Cashier

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K

JAFFA, PRAGER & CO.
Established 1886

Ranch Supplies, Sheep, Wool and Mohair

KOSWELL NEW MEXICO
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When writing' to Advertisers please to mention this Magazine



ADVERTISEMENTS

The Largest Bank in Eastern New Mexico

DEPOSITS OVER $1,250,000

First National Bank Roswell, New Mexico

Roswell Wool and Hide Company

Buyers of Hides and Pelts Wool Commission

Roswell : : New Mexico

SBEDS-FRUITS
Adapted to the Southwest

Bee-Keepers and Poultry Supplies. Dairy Goods. Insecticides. Box Material.

Sprayers and Horticultural Tools.

Famous Pecos Valley Apples—-Our Own “Alamo'’ and “Artesian" Brand

UNITED SEED and FRUIT CO., Inc.
Roswell - - New Mexico

It is of Advantage to mention this Magazine when writing to Advertisers



ADVERTISEMENTS

axxK

AYm. H. Dagg
Wholesale and Eetail

General Merchandise
WIXSLOW. ARIZOXA

Navajo Rugs and Hopi Baskets Handled

Direct From the Makers

AAAAAA AJEl

The Citizens Bank
Capital 8100,000

Flagstaff, Arizona

M. I. Powers, President J. C. Powers, T7o^ Pres.

C. j. Wolters, Cashier

W. H. BURBAGE

Attorney-at-Law
OFFICE-

Old Opera House Bldg.
^V^inslow, Arizona

The Hunter Drug Co. News Stand

G-enuine Indian Curios, Silverware

Arizona Souvenirs, Rubies

and Turquoise

Mail Orders Solicited
Flagstaff, Arizona

Cigars, Tobacco, Gandy,

Stationers, Athletic Goods

and Columbia Agency

O. B. Randebangh, Prop.
Flagstaff, Ariz.

,ij Henn- Huning, President

: E, A. Sa\v^er, Vice President

H. A. Cheverton, Vice President

llj

R. C. Kaufman, Secretary' A Cashier

F. W. Nelson, Mgr. St. Johns Branch

Lloyd C. Henning, Mgr. Holbrook Branch

Navajo-Apache Bank & Trust Co
OF WINSLOW, ARIZONA

Paid in Capital $100,00022

Winslow, Arizona

In Writing to Advertisers Please to Mention “Franciscan Missions of the Southwest’*

:XZXZtCZXXZZZZXXZXXXZX3;XXXXXXXXZZZXZZUCXZZZ!



ADVERTISEMENTS

Outfitters for the Whole Family

Hart SchafFner Sr Marx Clothing

American Beauty Corsets

Florsheim and Douglas Shoes

Queen Quality Shoes

PEOPLES DRY GOODS COMPANY
A GOOD PLACE TO TKADE CARLSBAD, N. M.

JOHN K. JOYCE, President J. F. JOYCE, Vice President A. PKUIT, Secretary-Treasurer

JOYOE-PRUIT COMPANY
Wholesale and Retail—Dry Goods, Groceries and Hardware
We are the Largest Buyers of General Merchandise in the State of New Mexico

Your Patronage Solicited

Roswell, N. M. Carlsbad, N. M. Artesia, N. M. Hagerman, N. M. Portales, N. M.

Hope, N. M. Pecos, Texas New York, 335 Fifth Avenue

Richard M. Thorne
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Furniture, Floor Coverings

and Stoves

CARLSBAD NEW MEXICO

E. P. BTTJac C. R. BRICE

Bujac and Brice
Attorneys and Counsellors at Law

Carlsbad, New Mexico

The Carlsbad Automobile Co.

Largest and Best Equipped Garage

in the Southwest

U. S. Mail and Passenger Line to the Plains

CARLSBAD, N. M.

Hobbs Flardware Company

Wholesale and Retail

Shelf and Heavy Hardware, Guns and Ammunition,

Blacksmiths’ Supplies
i

Prompt Attention Given to Mail Orders

Raton, New Mexico

T. C. HORNE
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The Leading Dry Goods Merchant of

Carlsbad, New Mexico

Ready-Made Wearing Apparel a Specialty

E, C. Cook, President J. B. Roberts, Vice President

G. H. Sellmeyer, Cashier L. L. Cockran. Ass't. Cashier

The Lakewood National Bank

Wants Your Business

Capital and Surplus $30,000 Lakewood, N. M.

Our Advertisers are Worthy of Your Patronage



ADVERTISEMENTS

COLLEGE OE THE SACRED HEART, Denver, Colorado

BOARDING SCHOOL FOR BOYS
Conducted By The Jesuit Fathers

Complete College and High School Courses, Embracing Classical, English,

Scientific, Mathematical and Commercial Branches

For Prospectus Apply To : REV. PRESIDENT

CA>

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.

|j0\

'

^ (t|
%Juo1a)(/{^ o/tkL ^£>Wvoo.

l9e/wm/i/ — CotfrVoucLx

PIPE ORGANS
of any size or construc-
tion. Estimates cheerfully

submitted. Also Reed Or-
gans for Church or Home.

Electric

Organ, Blowing Outfits.

Write, stating which cata^

log is desired.

HINXER8 ORGAN CO.
Pekin. 111.

James B. Cotter & Company
Catliolic Supply Houwe

All Kinds Of

Catliolic Goods

1169-71 Logan Street

Denver, Colorado

Exclusive Agents For

“WOOLTEX” SUITS for Women
The guaranteed tailored suit with all the style for the most fastidious

“STYEEPLUS ” GEOTHES for Men
The nationally approved Suit, one price the world over. With a guarantee

from Us, also from the Maker. Save from $3 to $8. Suit or Overcoat, $17.00

M. R. MENDELSON
Raton New Mexico

Big ''E"
For Eczema and Skin Troubles.

Relieves all Itching at Once.

Cures while Relieving. $1.00 per Bottle.

Postage Prepaid all over United States

Van Zandt's Cathedral Drug Store

Corner Colfax and Logan Streets. DENVER, COLORADO

When writing: to Advertisers please mention this Magazine



ADVERTISEMENTS

XjORENTZ’g
Findlay Market’s Big Department Store

Southeast Corner Race and Elder Streets

SHOE DEPARTMENT, S. W. Cor. Race and Elder Sts.

CINCINNATI, OHIO

Ask For Lorentz’s Stamps

Phone Canal 49.")(5

Spectaeles and Eye Glasses Carefully r"itted

EDWARD F. KAELIN
JEWEEPIR

Riamonds Watches »7ewelry

1823 Vine Street Cincinnati O.

Phone Avon 3864

1642-44 Vine St. Cincinnati, O.

Grandin Road, E. Walnut Hills

Cincinnati, Oliio

AH ACADEMY EOR GIRLS
Conducted By Tlie

SISTERS OF NOTRE DAME
For Particulars, Address SISTEK SPPEtllOK

.XX.THE-..

Esterman-Verkamp-Murphy

. COMPANY

Wholesale Grocers

E. Macke

Ladies’ and Gent’s

Underwear and Hosiery

1729-1731 Vine Street

Cincinnati Ohio CINCINNA n OHIO

JOHN B. GARTNER CO.
Dealers In

Galvanized Cornice Work, Roofing, Spouting, Stove Castings,
I

Ranges, Linoleum and Kitchen Outfitters

We Do all Kinds'of Gas Fitting and Gas Fixture Work

Piping Flouses For Gas a Specialty

August H. Hater
WW W VWWWWVWWWWVVVWVV WV V

DRY GOODS, NOTIONS

Ladies’ and Gents’ Furnishings

1625-27 Vine St. Cincinnati, O. 1649-51 Freeman Ave. Cincinnati, O.

Patronize our Advertisers, They Have Patronized Us



ADVERTISEMENTS

FREDERICK PUSTET & CO.

Publishers, Booksellers, Ecclesiastical Furnishers

436 MAIN STREET CINCINNATI, O.

WESTERNGERMAN BANK
Twelfth, and Vine Streets Cineinnati, Ohio

SAVmGS DEPAETMENT
Receives Deposits of 50c and Upwards

PAYING 3 PER CENT INTEREST
Mnnicipal Bonds a Specialty

Rents Safe Deposit Boxes $2.00 Per Annnm

HEADQUARTERS
For Church Goods, Religious Articles and

Good Catholic Literature of Every Kind

ALWAYS IS

343 Main Street

Cincinnati, Ohio Benziger Brothers

Address All Communications To This Office

GEO. M. BERGER Established 1854 JOHN ECKEREE

JOHN BERGEK ^ SON
Packers of Leaf Tobacco Importers of Havana and Sumatra

Main Office, 315 Main St., Cincinnati, Ohio

WAREHOUSES: Germantown, O.5 Lancaster, Pa.; SouthWindsor, Conn.; Havana, Cuba

Patronize our Advertisers



ADVERTISEMENTS

A. JANSZEN W. HARPENAU

A. Janszen & Co.
Wholesale Grocers

Specialties:

Drum Major Peas Game Cock Salmon
Su^ar Loaf Canned Goods Sunkist Canned Emit

Royal Hawaian Pineapples Sunkist Dried Emit

Address:

S. E. Cor. Second and Walnut Streets

CINCINNATI, OHIO

Phone Canal 313. Established Over 27 Years

The Scheve AngertCo.

FUKNiTUKE

Floor Coverings

Euchre Tables and Chairs Loaned

1 SOM 803 Elm Street Cincinnati, O.

CHESTER PARK FEED MILL

™- B. H. Wess Grain and Coal Company
Spring Grove and Mitchell Aveimes

CINCINNATI, OHIO

Grain, Hay and Mill Feeds Poultry Feeds of all Kinds

Coal and Building Material

Private Braneli Excliange: Park 158, All Departments

Pianos and Player-Pianos

At Wholesale Prices

You will save many dollars on the price of a

good instrument when you buy direct from

us, Our low prices will surprise you. Write

tor a Piano Catalogue Today.

GEO. P. GROSS
1324-1332 MAIN ST, CINCINNATI, 0.

Frank •Wilberdin^
GROCERIES

112 West Fourteenth Street

CINCINNATI, OHIO

Zepfs Oldest Umbrella Store

John H. and J. E, Zepf, Proprietors

REPAIRING AND COVERING

30 West Liberty St. Cincinnati, Ohio

Max Rhomberg
GROCER

Fine Teas and Coffees, and all

kinds of Noodles a Specialty

1715 Vine St. Tel. 1065 L Canal. Cincinnati. O.

In Writing to Advertisers please mention “ Franciscan Missions of the Southwest”



ADVERTISEMENTS

F. E.
Cincinnati : : : Ohio

H. Placeman Draya^e Go.

EXPRESSING AND FORWARDING

Phone Main 2241

124 E. Second St., Cincinnati, O.

Reliable Corn Plaster
Will Give Relief to Aching Feet

Also Remove Calouses, Bunions and Oorns

B.
J.

Pardick

Cut-Rate Pharmacy

N. W. Cor. Liberty and Linn Streets CINCINNATI, OHIO

CLEM SCHAEFER
Fifteenth and Pleasant Streets

Cincinnati, Ohio
AUTOMOBILE DKLIVERY

JACOB WEINER
Harness Auto Supplies

All Kinds of Leather Goods and Repairing
O

Telephone Canal 4910

1733 Vine Street Cincinnati, Ohio

Fine Selection Postals, Season and Anniversary Cards. Rosaries Repaired

MRS. ANNA MARAZZI

Dealer in Religious Articles

WAX CANDLES PRAYER BOOKS, English and German

1710 RACE STREET, NEAR FINDLAY MARKET

Phone Canal 1178-Li

Robert J. Thuman

Mich ael Katins
Choice Meats

Phone Canal 811

1537 Bremen St. Cincinnati, O.

Lorenz Beck

Dealer In

Fruits and egetables
23 Green Street Cincinnati, Ohio

Harry E. Rueve Jos. B. Huninghacke

THE HAT SHOP
MEN’S HAIS AND HABERDASHERY

N. W. Cor. Green and Vine Cincinnati, Ohio

1206 Vine Street, Cincinnati, O.

Men’s and Boys’ Hats and Caps

aTeIEND i
i Of The Missions i
^ J

George Wiethe

CLOTHING, HATS, CAPS,

GENT’S FLTHNiSHlNGS

1559 Central Ave. Cincinnati, O.

VITT & STERMER
UNDERTAKERS

Main Office: 1824 Westwood Ave., Phone W. 56

CINCINNATI, OHIO

JOS. FLUEGEMANN
Dry Goods and Shoes

1 542- 1 544- 1 546 Harrison Ave., Cincinnati, O.

L z .1
Doiiavan and Seamans Co.

JEWELSUS SILVERSMITHS

ECCLESIASTICAL GOODS

748 South Broadway
•

Los Angreles, California

Patronize our Advertisers



ADVERTISEMENTS

John Brennan & Co.
WHOLESALE LUMBER

Corner 22nd and Laflin Streets Chicago

Your Inquiries and Orders Are Solicited

B. Muller-Thym & Co.
CHURCH AND ALTAR ORNAMENTS

PUBLISHERS OF PRAYER BOOKS

1332 Grand Avenue Kansas City, Mo.

German-American Bank
Bloomington, Illinois

Capital $100,000.00 Surplns and Undivided Profits $175,000.00

3 Per Cent Interest on Time Deposits

TO EVERY BABY BORN" in Bloomington or Normal We Will G-ive $1.00
to Start a Bank Account, and a Souvenir Pass Book

Frank Mueller
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BAKERY
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17(i7 Queen City Avenue

CINCINNATI OHIO

Otto Katz

P
rescription

harmacy...

Deutsche Apotheke

^He-|epte raerten ju jeber otunbe

ober bereitet.

Vine and Liberty Streets

Cincinnati Ohio

Our Advertisers are Worthy of Your Patronage



ADVERTISEMENTS

Our Mission
In Gallup is a most worthy Mission

since it provides for the general pub-

lic absolutely dependable lines of

Clothing, Dry Goods, Shoes,

Hats, Notions, Trunks, Suit-

cases, Bedding, Household

Goods, Etc.

At from 20 to 40 per cent less than any mer-

chant ever attempted before.

Be sure to call on us when in Gallup. Satisfac-

tion guaranteed or money cheerfully refunded.

WE BUY AND SELL NAVAJO RUGS

We Operate Over 100 Stores

Bequests and Donations

In Favor of any of the Missions in the Southwest are

Appreciated and will be gladly Forwarded through the

Preservation Society

St. Michaels, Arizona

Bee-Keepers Supplies

and Honey of Best Quality

Write For Prices and Illustrated Catalogue

THE COLORADO HONEY

PRODUCERS ASSOCIATION

1424 Market Street, Denver, Colorado

Established 1876

P. V. HEALY
Real Estate and Insurance

507 Beacon Building

WICHITA, KANSAS

Edward M. Brown

Watch Repairing Lenses Duplicated

Native Arizona Stones and Souvenir Spoons

FLAGSTAFF, ARIZONA

BURNS
Shoes For All

Twenty-One Years in Business

525 South Broadway

LOS ANGELES. CALIFORNIA

LOUIS ILFELD
Navajo Blankets, Wool, Hides, Pelts and Sheep

ALBUQUERQUE, N. M.

ILFELD INDIAN TRADING COMPANY
CHAS. H. KELSEY, Manager

General Merchandise

Buyers of Wool, Hides, Pelts, Sheep and Country Produce

ZUNI, NEW MEXICO

B. RUPPE
Prescription Druggist

Navajo Oil 25 and 50 Cents. The Liniment Co. Syrup

Eucalyptus 50 Cents. For Coughs and Colds, Throat and Lungs

Albuquerque, New Mexico

The Sellers Jewelry Goitipany
Hiih Grade ^ T3 rTTTNT
Beautiful GJ JhLNI Wrist-Watches

Hi^h Grade Gifts of All Description

Watch Inspector A. T. & S. Fe R. R.

CARLSBAD, NEW MEXICO

We Would Appreciate Your Advertising Business



ADVERTISEMENTS

The Big Supply House of the West

Irrigation Plants, Electric Lighting Plants, Kewanee Pneumatic

Water Supply Systems, Power Boilers and Complete Power

Plant Equipment, Steam and Power Pumps, Hydraulic Rams,
’

Complete Well Eciuipnient, Well Drilling Machinery, Gasoline

and Oil Engines, Water Works Supplies, Hose, Belting, Asbes-

tos Roofing, Fire Hose and Fire Department Goods, Gasoline

and Oil Storage Outfits, Air Compressors, Garage Supplies,

Plumbing and Heating Supplies.

Ask for Our 1916 Art Calendar and for Catalogs of Line

in which you are interested.

THE M. J. O’FALLON SUPPLY CO.

Denver, Colorado— U, S. A.

St. Francis Seraphic

College
Its Purpose is to Educate Boys and Young Men Aspiring

to the Sacred Priesthood in the Order of Friars Minor

Conducted By The

Franciscan Fathers

A Private Institution
I

Established 1858

For Special Information Address;

The Rev. Father Rector, St. Francis Seraphic College

1615 Vine Street, Cincinnati, Ohio

Our Advertisers are Worthy of Your Patronage



ADVERTISEMENTS

You Can Dodge An ElGpllOTltl
But You Cannot Dodge the Fact that the Place to Get

Navajo Blankets is from

MATCHIN & BOARDMAN
Lukachukai, P. 0-: Chin Lee, Arizona

NOTICE!

The Franciscan Branch

Of The Preservation Society

Is Devoted to the Interests of the Missions in

Charge of the Franciscan Fathers of

the Cincinnati, Ohio, Province

Your Support in Behalf of These Missions is Solicited

ADDRESS ALL COMMUNICATIONS TO

The Preservation Society
ST. MICHAELS, ARIZONA

When writing to Advertisers please mention this Magazine



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Gallup Mercantile

Company

1 W O O R P () R A T E D

WHOLESALERS

General Merchandise

Indian Traders’ Supplies

NAVAJO BLANKETS

Gallup, New Mexico

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C. N. COTTON, President J. J. KIRK, Treasurer M. J. GLiIED, Secretary

O. N. COTTON CO

Wholesale Dealers

Indian Traders’ Supplies

Navajo Blankets

Wool, Hides, Goat Skins, Sheep Pelts

Gallup, New Mexico