Mormon Settlement in Arizona Part 8

The Beale road was followed until the 28th. Thence, the men suffered thirst, for 56 hours being without water. Ten of their eighteen horses were stolen. This, it was explained, was due to the failure of the Hava-Supai to return Wallapai horses which the men had left in Cataract Canyon on the outward journey. St. George was reached May 13, 1863. The main result had been the exploration of a practicable, though difficult, route for wagons from St. George to the Little Colorado and to the Hopi towns.

Experiences with the Redskins

Ammon M. Tenney in Phoenix lately told the Author that the Navajo were the only Indians who ever really fought the Mormons and the only tribe against which the Mormons were compelled to depart from their rule against the shedding of blood. It is not intended in this work to go into any history of the many encounters between the Utah Mormons and the Arizona Navajo, but there should be inclusion of a story told by Tenney of an experience in 1865 at a point eighteen miles west of Pipe Springs and six miles southwest of Canaan, Utah. There were three Americans from Toquerville, the elder Tenney, the narrator, and Enoch Dodge, the last known as one of the bravest of southern Utah pioneers. The three were surrounded by sixteen Navajos, and, with their backs to the wall, fought for an hour or more, finally abandoning their thirteen horses and running for better shelter. Dodge was shot through the knee cap, a wound that incapacitated him from the fight thereafter. The elder Tenney fell and broke his shoulder blade and was stunned, though he was not shot.

This left the fight upon the younger Tenney, who managed to climb a twelve-foot rocky escarpment. He reached down with his rifle and dragged up his father and Dodge. The three opportunely found a little cave in which they secreted themselves until reasonably rested, hearing the Indians searching for them on the plateau above. Then, in the darkness, they made their way fifteen miles into Duncan's Retreat on the Virgin River in Utah. "There is one thing I will say for the Navajo," Tenney declared with fervor. "He is a sure-enough fighting man. The sixteen of them stood shoulder to shoulder, not taking cover, as almost any other southwestern Indian would have done."

Apparently, on each of the visits that had been made by Hamblin to the Hopi, he had made suggestion that the tribes leave their barren land and move to the northward, across the Colorado, where good lands might be allotted them, on which they might live in peace and plenty, where they might build cities and villages the same as other people, but, according to Hamblin's journal, "They again told us that they could not leave their present location until the three prophets should appear again."

This was written particularly in regard to a visit made to the villages in 1864, and in connection with a theft of horses by Navajos near Kanab.

It was found inexpedient to go into the Navajo country, as Chief Spaneshanks, who had been relatively friendly, had been deposed by his band and had been succeeded by a son of very different inclination.

In autumn of the same year, Anson Call, Dr. Jas. M. Whitmore, A.M. Cannon and Hamblin and son visited Las Vegas Springs and the Colorado River, stopping a while with the Cottonwood Island Indians and the Mohave, and establis.h.i.+ng Callville.

Killing of Whitmore and McIntire

January 8, 1866, Doctor Whitmore and his herder, Robert McIntire, were killed in Arizona, four miles north of Pipe Springs by a band of Paiede Paiutes and Navajos, that drove off horses, sheep and cattle. There was pursuit from St. George by Col. D. D. McArthur and company.

A tale of the pursuit comes from Anthony W. Ivins, a member of the company, then a mere boy who went out on a mule with a quilt for a saddle. The weather was bitterly cold. The bodies were found covered with snow, which was three feet deep. Each body had many arrow and bullet wounds. The men had been attacked while riding the range, only McIntire being armed. A detachment, under Captain James Andrus, found the murderous Indians in camp and, in a short engagement, killed nine of them.

The trail to the Hopi towns must have been well known to the Mormon scout when in October, 1869, again he was detailed to investigate the sources of raids on the Mormon borders. He had a fairly strong company of forty men, including twenty Paiutes. The crossing was at the mouth of the Paria. Apparently all that was accomplished on this trip was to learn that the Indians intended to make still another raid on the southern settlements. Hamblin wanted to go back by way of the Ute trail and the Crossing of the Fathers, but was overruled by his brethren, who preferred the Paria route. When they returned, it was to learn that the Navajos already had raided and had driven off more than 1200 head of animals, and that, if the Mormon company, on returning, had taken the Ute trail, the raiders would have been met and the animals possibly recovered. The winter was a hard one for the Mormons who watched the frontier, a.s.sisted by friendly Paiutes. The trouble weighed heavily upon Hamblin's mind and, in the spring of 1870, at Kanab, he offered himself to President Young as an amba.s.sador to the Navajo, to prevent, if possible, further shedding of blood.

Chapter Eight

Hamblin Among the Indians

Visiting the Paiutes with Powell

It was in the summer of 1870 that Hamblin met Major J.W. Powell, who had descended the Colorado the previous year. Powell's ideas coincided very well with those of Hamblin. He wanted to visit the Indians and prevent repet.i.tion of such a calamity as that in which three of his men had been killed near Mount Trumbull, southwest of Kanab. So, in September, 1870, there was a gathering at Mount Trumbull, with about fifteen Indians. What followed is presented in Powell's own language:

"This evening, the s.h.i.+vwits, for whom we have sent, come in, and after supper we hold a long council. A blazing fire is built, and around this we sit--the Indians living here, the s.h.i.+vwits, Jacob Hamblin and myself.

This man, Hamblin, speaks their language well and has a great influence over all the Indians in the region round about. He is a silent, reserved man, and when he speaks it is in a slow, quiet way that inspires great awe. His talk is so low that they must listen attentively to hear, and they sit around him in deathlike silence. When he finishes a measured sentence the chief repeats it and they all give a solemn grunt. But, first, I fill my pipe, light it, and take a few whiffs, then pa.s.s it to Hamblin; he smokes and gives it to the man next, and so it goes around.

When it has pa.s.sed the chief, he takes out his own pipe, fills and lights it, and pa.s.ses it around after mine. I can smoke my own pipe in turn, but when the Indian pipe comes around, I am nonplussed. It has a large stem, which has at some time been broken, and now there is a buckskin rag wound around it and tied with sinew, so that the end of the stem is a huge mouthful, exceedingly repulsive. To gain time, I refill it, then engage in very earnest conversation, and, all unawares, I pa.s.s it to my neighbor unlighted. I tell the Indians that I wish to spend some months in their country during the coming year and that I would like them to treat me as a friend. I do not wish to trade; do not want their lands. Heretofore I have found it very difficult to make the natives understand my object, but the gravity of the Mormon missionary helps me much.

"Then their chief replies: Your talk is good and we believe what you say. We believe in Jacob, and look upon you as a father. When you are hungry, you may have our game. You may gather our sweet fruits. We will give you food when you come to our land. We will show you the springs and you may drink; the water is good. We will be friends and when you come we will be glad. We will tell the Indians who live on the other side of the great river that we have seen Kapurats (one-armed--the Indian name for Powell) and that he is the Indian's friend. We will tell them he is Jacob's friend."

The Indians told that the three men had been killed in the belief they were miners. They had come upon an Indian village, almost starved and exhausted with fatigue, had been supplied with food and put on their way to the settlements. On receipt of news that certain Indians had been killed by whites, the men were followed, ambushed and slain with many arrows. Powell observes that that night he slept in peace, "although these murderers of my men were sleeping not 500 yards away." Hamblin improved the time in trying to make the Indians understand the idea of an overruling Providence and to appreciate that G.o.d was not pleased with the shedding of blood. He admitted, "These teachings did not appear to have much influence at the time, but afterwards they yielded much good fruit."

Wm. R. Hawkins, cook for this first Powell expedition, died a few years ago in Mesa, Arizona. Willis W. Ba.s.s, a noted Grand Canyon guide, lately published an interesting booklet carrying some side lights on the Powell explorations. In it is declared, on Hawkins' authority, that the three men who climbed the cliffs, to meet death above, left the party after a quarrel with Powell, the dispute starting in the latter's demand for payment for a watch that had been ruined while in possession of one of the trio. Powell is charged with having ordered the man to leave his party if he would not agree to pay for the watch.

A Great Conference with the Navajo

One of the greatest of Hamblin's southern visitations was in the autumn of 1870, when he served as a guide for Major Powell eastward, by way of the Hopi villages and of Fort Defiance. Powell's invitation was the more readily accepted as this appeared to be an opening for the much-desired peace talk with the Navajo. In the expedition were Ammon M. Tenney, Ashton Nebecker, Nathan Terry and Elijah Potter of the brethren, three of Powell's party and a Kaibab Indian.

According to Tenney, in the previous year, the Navajo had stolen $1,000,000 worth of cattle, horses and sheep in southern Utah, Tenney, in a personal interview with the Author in 1920, told that the great council then called, was tremendously dramatic. About a dozen Americans were present, including Powell and Captain Bennett. Tenney estimated that about 8000 Indians were on the council ground at Fort Defiance. This number would have included the entire tribe. It was found that the gathering was distinctly hostile. Powell and Hamblin led in the talking.

The former had no authority whatever, but gave the Indians to understand that he was a commissioner on behalf of the whites and that serious chastis.e.m.e.nt would come to them in a visit of troops if there should be continuation of the evil conditions complained of by the Mormons.

Undoubtedly this talk had a strong effect upon the Indians, who in Civil War days had been punished harshly for similar depredations upon the pueblos of New Mexico and who may have remembered when Col. Kit Carson descended upon the Navajo, chopped down their fruit trees, and laid waste their farms, later most of the tribe being taken into exile in New Mexico.

Dellenbaugh and Hamblin wrote much concerning this great council. Powell introduced Hamblin as a representative of the Mormons, whom he highly complimented as industrious and peaceful people. Hamblin told of the evils of a war in which many men had been lost, including twenty or thirty Navajos, and informed the Indians that the young men of Utah wanted to come over to the Navajo country and kill, but "had been told to stay at home until other means of obtaining peace had been tried and had failed." He referred to the evils that come from the necessity of guarding stock where neither white nor Indian could trust sheep out of sight. He then painted the beauties of peace, in which "horses and sheep would become fat and in which one could sleep in peace and awake and find his property safe." Low-voiced, but clearly, the message concluded:

"What shall I tell my people, the Mormons, when I return home? That we may live in peace, live as friends, and trade with one another? Or shall we look for you to come prowling around our weak settlements, like wolves in the night? I hope we may live in peace in time to come. I have now gray hairs on my head, and from my boyhood I have been on the frontiers doing all I could to preserve peace between white men and Indians. I despise this killing, this shedding of blood. I hope you will stop this and come and visit and trade with our people. We would like to hear what you have got to say before we go home."

Barbenceta, the princ.i.p.al chief, slowly approached as Jacob ended and, putting his arms around him, said, "My friend and brother, I will do all that I can to bring about what you have advised. We will not give all our answer now. Many of the Navajos are here. We will talk to them tonight and will see you on your way home." The chief addressed his people from a little eminence. The Americans understood little or nothing of what he was saying, but it was agreed that it was a great oration. The Indians hung upon every word and responded to every gesture and occasionally, in unison, there would come from the crowd a harsh "Huh, Huh," in approval of their chieftain's advice and admonition.

A number of days were spent at Fort Defiance in attempting to arrive at an understanding with the Navajo. Hamblin wrote, "through Ammon M. Tenney being able to converse in Spanish, we accomplished much good."

On the way home, in a Hopi village, were met Barbenceta and also a number of chiefs who had not been at Fort Defiance. The talk was very agreeable, the Navajos saying, "We hope that we may be able to eat at one table, warm by one fire, smoke one pipe, and sleep in one blanket."

An Official Record of the Council

Determination of the time of the council has come to the Arizona Historian's office, within a few days of the closing of the ma.n.u.script of this work, the data supplied from the office of the Church Historian at Salt Lake City. In it is a copy of a final report, dated November 5, 1870, and signed by Frank F. Bennett, Captain United States Army, agent for the Navajo Indians at Fort Defiance. The report is as follows:

"To Whom It May Concern:

"This is to certify that Capt. Jacob Hamblin of Kanab, Kane Co., Southern Utah, came to this agency with Prof. John W. Powell and party on the 1st day of November, 1870, and expressed a desire to have a talk with myself and the princ.i.p.al men of the Navajo Indians in regard to depredations which the Navajos are alleged to have committed in southern Utah.

"I immediately informed the chiefs that I wished them to talk the matter over among themselves and meet Captain Hamblin and myself in a council at the agency in four days. This was done and we, today, have had a long talk. The best of feeling existed. And the chiefs and good men of the Navajo Indians pledge themselves that no more Navajos will be allowed to go into Utah; and that they will not, under any circ.u.mstances, allow any more depredations to be committed by their people. That if they hear of any party forming for the purpose of making a raid, that they will immediately go to the place and stop them, using force if necessary. They express themselves as extremely anxious to be on the most friendly terms with the Mormons and that they may have a binding and lasting peace.

"I a.s.sure the people of Utah that nothing shall be left undone by me to a.s.sist these people in their wishes and I am positive that they are in earnest and mean what they say.

"I am confident that this visit of Captain Hamblin and the talk we have had will be the means of accomplis.h.i.+ng great good."

Together with this Bennett letter is one addressed by Jacob Hamblin to Erastus Snow, dated November 21, 1870, and reciting in detail the circ.u.mstances of the great council, concluded November 5, 1870. Most of the debate was between Hamblin and Chief Barbenceta, with occasional observations by Powell concerning the might of the American Nation and the absolute necessity for cessation of thievery. Hamblin told how the young men and the middle-aged of his people had gathered to make war upon the Navajo, "determined to cross the river and follow the trail of the stolen stock and lay waste the country, but our white chief, Brigham Young, was a man of peace and stopped his people from raiding and wanted us to ask peace. This is my business here." He told that, five years before, the Navajos were led by three princ.i.p.al men of the Paiutes and at that time seven Paiutes were killed near the place where the white man was killed. These were not the right Indians, not the Paiutes who had done the mischief. Barbenceta talked at great length. To a degree he blamed the Paiutes, but could not promise that no more raids would be made, but he told the agent he would endeavor to stop all future depredations and would return stolen stock, if found.

Navajos to Keep South of the River

There finally was agreement that Navajos should go north of the river only for horse trading, or upon necessary errands, and that when they did go, they would be made safe and welcome, this additionally secure, if they were to go first to Hamblin.

The Hopi and the Navajo, at that time, and probably for many years before, were unfriendly. There was a tale how the Hopi had attacked 35 Navajos, disarmed them, and then had thrown them off a high cliff between two of their towns. Hamblin went to the place indicated and found a number of skeletons and remains of blankets and understood that the deed had been done the year before. The Navajo had plundered the Hopi for generations and the latter had retaliated.

Hamblin's diary gives the great Navajo council as in 1871. There also is much confusion of dates in several records of the time. But the year appears to be definitely established through the fact that Powell was in Salt Lake in October and November of 1871. It is a curious fact, also, that Powell, in his own narrative of the 1870 trip, makes no reference to Hamblin's presence with him south of the river or even to the dramatic circ.u.mstances of the great council, set by Hamblin and Dellenbaugh on November 2. Powell's diary places him at Fort Defiance October 31, 1870, and at a point near Fort Wingate November 2.

Tuba's Visit to the White Men

It was on the return from the grand council with the Navajo, in November, 1870, that Hamblin took to Utah, Tuba, a leading man of the Oraibi Hopi and his wife, Pulaskaninki.

In Hamblin's journal is a charming little account of how Tuba crossed the prohibited river. Tuba told Hamblin, "I have wors.h.i.+pped the Father of us all in the way you believe to be right. Now I wish you would do as the Hopi think is right before we cross." So the two knelt, Hamblin accepting in his right hand some of the contents of Tuba's medicine bag and Tuba prayed "for pity upon his Mormon friends, that none might drown, and for the preservation of all the animals we had, as all were needed, and for the preservation of food and clothing, that hunger nor cold might be known on the trail." They arose and scattered the ingredients from the medicine bag into the air, upon the men and into the waters of the river.

Hamblin wrote, "To me the whole ceremony seemed humble and reverential. I feel the Father had regard for such pet.i.tions." There was added prayer by Tuba when the expedition safely landed on the opposite sh.o.r.e, at the mouth of the Paria.