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INDIAN MEDICINE MAN. 
 
INDIAN MISSION 
 SKETCHES 
 
 DESCRIPTIONS AND VIEWS OF NAVAJO LIFE 
 THE REHOBOTH MISSION SCHOOL 
 AND THE STATIONS TOHATCHI AND ZUNI 
 
 By 
 
 COCIA HARTOG 
 
 Price: Single copies, 35 cents. Twenty-five copies, 30 cents each. 
 
 Fifty copies or more, 25 cents each. 
 
 Address the writer, Gallup, New Mexico. 
 
LIBRARY CR i rt£ 
 
 Union Theolc- : al Semins 
 
 M 
 
 v.~ > rR 
 
 'JITY 
 
 HKhSti’v j to ey 
 
 (fajita 
 
 APR 7 1923 
 
INTRODUCTION 
 
 The growing interest in our mission 
 work and repeated requests for informa- 
 tion on the subject have prompted us to 
 submit Indian Mission Sketches to our 
 readers. Necessarily, the descriptions 
 of Zuni and Tohatchi are brief and 
 void of detail, since we are not actively 
 engaged in the work -at those stations. 
 
 THE WRITER. 
 
Indian Mission Sketches 
 
 THE NAVAJO INDIAN 
 
 There are at present some 27,000 of them roaming over the plains, 
 settled in the canyons and upon the hills of New Mexico and Arizona, 
 changing their locality from time to time to find grass and water for 
 their flocks. The tract of land they occupy, generally known as Na- 
 vajo Reservation, was granted to them by the government and is 
 about the size of Pennsylvania. 
 
 At present they are a peaceful and law-abiding people that have 
 abandoned the w'arpath and have exchanged the battle-ax and arrow- 
 head for the shepherd’s staff and the hoe. There are now only the 
 places of historic interest to remind us of the times of rebellion and 
 war. 
 
 One of those places, the Kit Carson Cave, five miles northwest of 
 Rehoboth, is alike interesting to the students of history and geology. 
 
 KIT CARSON CAVE. 
 
 It is a large cavity in a mountain of red sandstone. Upon its walls 
 are carved mystical figures resembling Egyptian hieroglyphics and 
 still considered sacred by some Navajos. 
 
 The roof of this interesting cave shows indentations, evidently 
 made in the soft sandstone by the action of Water. The floor is a 
 steep incline of loose sand which meets the roof at the end of the 
 cave. At this junction, water oozes from the porous rock and finds 
 a receptacle in a depression of the sandy floor. 
 
 7 
 
To this spring the thirsty Navajo ponies come to find an ice-cold 
 drink even in the hottest weather. 
 
 Interesting as Kit Carson’s Cave is from a natural point of view, it 
 is none the less so from the historical. In former days our peaceful 
 Navajo people were very warlike and savage, the dread of Indians 
 and whites. Traditions among the people and ruins of old fortifica- 
 tions seem to indicate that the Pueblo Indians were constantly at war 
 with the marauding bands of Navajos and were at no time safe from 
 their attacks. 
 
 In 1863 we are told they became so troublesome that the govern- 
 ment decided to bring them into captivity in an extensive valley at 
 Bosque de Rondo, New Mexico, in order to subdue them. 
 
 Kit Carson, already famous as au “Indian fighter,” was appointed to 
 round up the Navajo bands and transfer them to their place of cap- 
 tivity. The cave described above served to imprison five hundred 
 Navajos during Kit Carson’s raid upon them, hence its name. 
 
 The captivity which lasted two years, seems to have subdued the 
 Navajos completely, for there has been no insurrection since. A 
 story told concerning them shows how well they are convinced of 
 the superiority of the government and the futility of any attempt at 
 rebellion. 
 
 Some young men wished to band together and declare war. An 
 old Navajo told the young men to fill some large sacks and some 
 small salt sacks with sand and pile them up side by side. Pointing 
 first to the large sacks and then to the small ones the old man said, 
 “Those large sacks are the government and these small ones are the 
 Navajo people. The government is strong and we are weak; it is of 
 no use to fight.” Now all thought of rebellion seems to have van- 
 ished and missionaries or traders may live among them in perfect 
 safety and tranquillity. 
 
 Several years ago the government allotted a certain number of 
 sheep to each Navajo family. Every sheep owner is compelled to sub- 
 
 DIPPING SHEEP. 
 
 8 
 
NAVAJO SHEEP AND GOATS 
 
ject his flock of sheep to the medicinal bath provided by the govern- 
 ment annually, in order that the flocks may remain free from vermin 
 and in a flourishing condition. 
 
 These flocks of sheep and goats constitute the main source of sus- 
 tenance of the Navajos. Their flesh supplies them with savory 
 meat, the goat hides bring a fair price, and the wool is indispensable 
 for their blankets. 
 
 The Navajos have learned to care for their flocks very well. 
 They are sure to find the best spots for pasture, the most concealed 
 springs for water, and the most sheltered nooks for them in stormy 
 or cold weather. Often they will deny themselves a warm place by 
 the fire in order to make room for several little lambs and goats. 
 
 A large flock keeps a woman and several children at work, for the 
 sheeps’ great enemy, the coyote is ever prowling about to snatch 
 away any that should lag behind or stray away. During the rainy 
 season the aroyos (water courses), are a great danger, for sheep are 
 not only drowned in them but often bogged so that their rescue is 
 nigh impossible. 
 
 How much conditions in the Navajo country resemble those in 
 Palestine as the Bible describes them! How well a Navajo under- 
 stands the twenty-third Psalm and the parable of the Good Shepherd. 
 The children never tire of the story and always enjoy looking at illus- 
 trations picturing Jesus as the Good Shepherd and His people as 
 His flock. They love their sheep and especially their little lambs, 
 and therefore confidently accept the Good Shepherd’s love for them- 
 selves. 
 
 The Navajos have many admirable traits of character and but 
 few destructive vices. Although there is every opportunity for theft, 
 we have never missed anything from our premises. We have never 
 noticed any marked signs of cruelty or deceit. Ingratitude, however, 
 might be called a race characteristic. Immorality, drunkenness and 
 gambling, too, are met with frequently. 
 
 NAVAJO HOME. 
 
 10 
 
Mode of life among the Navajos is very simple. Naniskati, a 
 pancake made from flour and water, corn, mutton, tea and coffee are 
 the chief articles of diet, supplemented of late years by canned goods 
 procured at the trading stores. 
 
 A typical home is a conical structure built of logs partly covered 
 with mud. This hogan is the house proper. It has a doorway closed 
 with a blanket and an opening at the top for the escape of smoke. 
 In the center of the hogan and directly under the opening above, the 
 fire is built. About the walls may be a few boxes with victuals and 
 sundry cooking utensils, some bags of wool, a saddle or roll of sheep- 
 skins. Other embellishments or furniture the hogan has none, for the 
 ground about the fire serves as bed, chairs and table. 
 
 In cold weather a loom is set up inside the hogan, but in warm 
 weather the women prefer to weave outside. No home seems com- 
 plete without the loom. So well have the Navajo women mastered 
 the art of weaving, that the Navajo blankets have become famous. 
 The weaving is begun at one end and by adding one thread after an- 
 other a beautiful design is completed. In some of the best blankets 
 the colors harmonize beautifully while the pattern remains striking, 
 and the warp spun from natural wool lends a lasting quality to the 
 blanket. 
 
 In summer all the cooking is done on a little fire in the brush 
 shelter, while in winter the fire is kindled inside of the hogan both 
 for heat and light. Often the eyes are blinded by smoke and a few 
 Navajos have already substituted a stove and lantern for the little 
 fire. It is true these Indians have none but the barest necessities of 
 life and yet they seem very well contented and happy. They enjoy 
 a free life, breathe the most exhilarating air and are surrounded by 
 beautiful, wild and picturesque scenery. Still a shadow hangs over 
 them for there is a constant dread of evil spirits, of malevolent influ- 
 ences of haunting superstitions. When the day dawns that the In- 
 dians see in nature, nature’s God ; in the towering turrets and yawning 
 chasms the hand of the Creator; when they recognize in the crash of 
 thunder the voice of the Omnipotent One ; and in the rainbow no 
 bridge for the gods, but the token of His covenant with man — the fears 
 of all the evil spirits, death and the anger of unappeased divinities 
 will vanish and the Navajos will be a truly happy people. 
 
 We caught a glimpse of this future happiness a few weeks ago 
 while visiting a Christian Navajo family. There was a perfect peace 
 and repose, an implicit faith and trust in God. After reading and 
 prayer the father thanked us and said, waving his hand about the ho- 
 gan, “Jesus lives in this home.” The future of the Navajos is prom- 
 ising. ~ We firmly believe there will be many more happy Christian 
 homes before another decade. God uses means and we must apply 
 them to bring about this radical change in Navajo life. 
 
 An admirable trait of the Navajos is the loyalty and love between 
 parents and children. The supposition that heathen races have little 
 parental affection is very untrue in their case. Children manifest a 
 love and respect for their parents and superiors that is indeed remark- 
 able. Almost invariably father’s or mother’s word is law, to them. 
 
 Little babies are strapped upon the awetsal (baby >fc^J.)s*'which is 
 often trimmed with silver buttons and has buckskin scrap’s and tover-v 
 ing. The cradle is only slightly padded with the bark; of the qlifjf, t-oge,,. 
 
 11 
 
and many a tender little baby head becomes flattened at the back 
 from a too prolonged and continuous use of the awetsal. 
 
 Although there is no doubt about the love a Navajo mother bears 
 toward her child, yet with all her natural affection she does not know 
 how to give it the proper care. Many children never live longer than 
 a few months. Only the hardiest and strongest among them survive. 
 
 Some mothers still cling to the superstition that a child will not 
 be strong unless food is withheld the first few days of its existence. 
 No matter how piercing an infant’s cry of hunger, the mother dares 
 
 not feed it. 
 
 The awetsal rests upon the 
 floor of the hogan and its little 
 occupant receives the full bene- 
 fit of the draft and smoke. 
 Occasionally we hear of moth- 
 ers dropping the awetsal while 
 riding horseback and injuring 
 the child. We have seen a 
 woman who came from a place 
 forty miles distant, with a child 
 only four weeks old, when the 
 temperature was twenty below 
 zero. We are positive many 
 little Navajo children who suf- 
 fer and die, might be relieved 
 and saved if they could only 
 have the proper medical treat- 
 ment. Right in the Navajo 
 home, in teaching care of chil- 
 dren and simple housekeeping, 
 is a wide and useful field of 
 labor for the white woman who 
 desires to benefit her ignorant 
 sister. 
 
 At an early age children are 
 taught to work. Both boys and 
 girls gather wood, carry water 
 from springs far and near and 
 herd sheep. The boy is taught to track the ponies, to know by the 
 footprints whether it is a few hours, a half day, one, two or three 
 days ago that the horse made them. They must also become ex- 
 perts in throwing the lasso. The girls are taught to cook, sew, card 
 and spin wool and to weave the blankets already alluded to. They 
 never appear bold nor forward, but are trained to be quiet and 
 retiring. 
 
 These children are never more happy than seated about their little 
 fire on winter evenings, listening to the stories of the wonderful 
 coyote, the bear, the White Shell Woman, the whirlwind, and many 
 others told them by their father. 
 
 Navajo women enjoy a position of independence. They own their 
 flocks of sheep, strings of valuable beads, rings and bracelets set 
 with turquoise. Every child belongs to its mother’s clan. The true 
 Navajo considers it an heinous sin to marry any one from the same 
 
 12 
 
clan. Ordinarily the parents arrange the marriage of their son and 
 daughter. Perhaps the young man has never spoken to his future 
 wife when he brings his fifteen ponies, beads and money, the price 
 of his bride, to his future mother-in-law. 
 
 We have never had the opportunity to witness a marriage cere- 
 mony and therefore quote what “A Navajo Wedding” says on the 
 subject. 
 
 “About midnight, the master of ceremonies comes in, bearing a 
 wedding basket half full of corn-meal mush which the bride has 
 cooked. The bride comes in next and takes her place beside the 
 groom. The wedding basket is set down before the two young peo- 
 ple. Others come in bringing meat and Indian bread, a large dish of 
 roast meat is set down beside the mush. Now the master of cere- 
 monies hands a cup of water to the young woman, who proceeds 
 to pour it upon the hands of the bridegroom, that he may wash them. 
 When he has finished, he performs a like office for her. Mr. Little- 
 Navajo then takes from his pocket a small buckskin bag containing 
 corn pollen, one of the most sacred things the Navajo knows. He 
 sprinkles a line of it across the mush, then another line transverse^. 
 Now the bridegroom is told to take some of the mush with his fin- 
 gers from the east side of the basket, and the end of the line of corn 
 pollen; the bride is instructed to do the same, then from the west, 
 north, south and center in the same way. Then the bridegroom helps 
 himself to the meat, the mush is passed to the nearest relatives, and 
 when they have partaken, the company help themselves. One after 
 another comes forward and partakes liberally; the index finger is 
 thrust down into the gravy in the meat dish and is transferred to 
 the mouth with enough noise to show one’s appreciation. Now the 
 relatives, according to age and rank, express their thanks and con- 
 gratulations to one another and give advice to the young people in 
 a series of speeches lasting two or three hours, and some time before 
 daylight all retire.” From that time on the son-in-law never looks 
 upon his mother-in-law. Even though they live together, the children 
 or relatives are always on the watch, to warn them of one another’s 
 approach so they never see each other. They believe blindness or 
 some other evil would result. 
 
 It is said man and wife may separate with mutual consent. The 
 form of matrimony here described is not at all binding. We know 
 several men and women personally who have had a number of wives 
 and husbands, who in their turn have married others. 
 
 It is very common to see mother and daughter wives of one man. 
 Young men often marry middle-aged women since they are cheaper 
 than young girls, while old men frequently marry a young girl be- 
 cause he can afford to have her. 
 
 We are glad to say the government is doing a great deal to raise 
 the standard of morality among th Navajo people. Already child- 
 marriage is prohibited. Missionaries, too, are introducing legal mar- 
 riage which, of course, is considered binding. 
 
 It is not fitting that a book of this kind should enter into the 
 details of the immorality practiced. Suffice to say the Indians are vile. 
 The missionaries know what is yet to be overcome; what untold 
 struggles and temptations are yet before the converts ; what special 
 
 13 
 
strength God must grant to these babes in faith in order that they 
 may present their lives before Him, pure and undefiled. 
 
 A universal superstitution among the Navajos exists that disease 
 is due to the unfavorable influence of evil spirits. All rites and mys- 
 terious performances are held to thwart their purposes and break 
 their spells. 
 
 While all ceremonies among this people are held primarily for 
 healing the sick, still the occasion is used to offer prayers for the 
 medicine men, the relatives and acquaintances in general. The pa- 
 tient for whose benefit the rite is performed, defrays all the expenses 
 of the ceremony, which sometimes amount to two or three hundred 
 dollars. Since the Navajos are a scattered, and to some extent 
 a wandering people, they do not have organizations for rites at stated 
 times ; therefore, these healing ceremonies in which the patient and 
 his relatives become hosts are used as festive occasions on which 
 large numbers of people gather to witness interesting exhibitions of 
 racing or playing of games and to enjoy the usual excitement and 
 social pleasure attending, the gathering of a large crowd. 
 
 There are also “sings” for planting, gathering of crops, building, 
 rain, wlar, nubility, marriage, birth and many other incidents in life. 
 Sometimes elaborate “sings” are held over returning students in order 
 to efface any evil effects of their association with the white people. 
 
 Our boys and girls too are not exempt from this practice. Last 
 year one of our Christian girls was subjected to the rudest treatment 
 and forced to take part in the ceremony and run a race until she 
 dropped. We can have no idea of the temptations in store for our 
 pupils every year when they return to their homes for vacations. 
 Our hearts ache for them when we think of all the immorality and 
 filth they will have to face. They need the prayers of all God’s 
 people interested in their welfare and the grace of Him who ruleth 
 all, to keep them from falling. Alas ! for the darkened souls which 
 manifest faith in prayers directed to imaginary divinities, as Astsan, 
 Atlehi, Yolkai Astsan, good and evil spirits, the sun, moon, stars 
 and the earth. During the months of July and August of every 
 year a hundred or more of young Navajo Christians go back to their 
 heathen surroundings. 
 
 We know* of some of our pupils who have proved by their stead- 
 fastness that it is possible to overcome temptations in the strength 
 of the Lord. One dear little girl persistently refused to have a “sing” 
 held over her when she had tuberculosis in her foot. Another one 
 of our girls tells that she was sick and that the Lord answered her 
 prayers for recovery so her people would not hold a “sing” over her. 
 
 We experience that year by year the parents are influenced more 
 by their children. Last year, for instance, but one of all our girls 
 returned from home in her Navajo clothes. The others were all neatly 
 dressed in their school clothes and many wore their hair braided and 
 fastened with new ribbons. 
 
 The Lord is able to strengthen that which he hath wrought in 
 the hearts of the children, and we earnestly hope these Summer va- 
 cations may be inducive to create a greater interest on the part of 
 the parents in the ways of civilization and the new faith the children 
 are learning to embrace in the schools. 
 
 “Sings” are not only held to act as healing agents and for enjoy- 
 
 14 
 
ment, but often to ward off the supposed evil effects of dreams. 
 There are numerous superstitions concerning dreams and other oc- 
 currences. Dreams of bears presage evil, those of teeth, death in 
 the family. The hearing of an unusual sound is dangerous. The 
 skinning of a coyote will make one talk through his nose. The 
 mother-in-law becomes blind upon sight of her son-in-law, etc. So 
 firmly is the faith in superstitions rooted that it is difficult even for 
 Navajo Christians to overcome. Once while driving with a convert, 
 we experienced a runaway. The girl told one of her friends later 
 on, the accident had happened because a coyote (sacred to the Nava- 
 jos) had crossed our path. 
 
 Often the sweat-bath is employed to eliminate disease from the 
 body. This sweat-bath proper has its medicinal virtues in that it 
 
 SWEAT HOUSE OR SUDATORY. 
 
 is an effective remedy to produce violent perspiration. If it were 
 nothing else we could not but commend its use ; but the faith in the 
 ceremony accompanying the bath is so strong that the use of the 
 sweat-house along with all the practices of the medicine men must 
 be condemned. Welcome the day when Christian physicians shall 
 be so plentiful that every sick Navajo shall have the opportunity 
 for hospital treatment, when he shall no longer seek to be rid of 
 Satanic effects by superstitious rites and sacred baths, but shall be 
 purged by the blood of Jesus Christ, which cleanseth from all sin. 
 
 The sweat-house is nothing but a diminutive hogan. It is rudely 
 constructed and has no opening at the top for the escape of smoke, 
 since no fire is ever kindled in it. These sweat-houses are very nu- 
 merous and often found near forsaken hogans. They are sometimes 
 sunk into the ground, but seldom more than three feet high. During 
 some ceremonies, such as the Yebicai, the outside of the huts are 
 decorated with, symbols all having their peculiar significance. 
 
 The sweat-baths taken in these sudatories differ in character ac- 
 cording to the patient’s malady and the rite practiced. Stones are 
 
 15 
 
heated outside on a fire and are carried in by means of improvised 
 tongs made of sticks. The opening is covered with blankets and the 
 patient subjected to the intense heat of the sweat-house perspires vio- 
 lently. When the sweat-bath is of a certain kind, he will dry himself 
 by rolling in the sand. In the case of other ceremonial baths, he will 
 be washed with soapsuds of the yucca, rinsed with clean water and 
 dried by rubbing with corn meal. The bath may be repeated several 
 times in one afternoon. 
 
 A few years ago a great dance was held not far from Rehoboth, 
 over a relative of one of our boys. A large fire was built after sun- 
 set in a cleared space enclosed by high rocks. There were some five 
 hundred Navajos, mounted upon their ponies, standing about it in 
 a large semicircle. 
 
 A young girl, called the corn queen, grotesquely attired, holding 
 a wand tipped with feathers, opened the dance by advancing to a 
 young horseman, receiving a coin from him and leading him to the 
 fire. Other maidens followed her example and soon many couples 
 were dancing, if the wriggling motion can be termed such. 
 
 After a few hours the. girls dropped out of the dance and fifteen 
 or twenty of the young men formed a closely packed group in the 
 center of which some one beat time upon an old tin can. This danc- 
 ing and singing continued until dawn. 
 
 As soon as the sun made its appearance every one was off to the 
 medicine lodge, three miles distant, where the medicine man wlas 
 still at work over a victim of consumption. A sand painting, rep- 
 resenting a god, had been carefully executed upon the ground in 
 colors of powdered sandstone. The medicine man had applied the 
 sacred dust from various parts of the divine figure to corresponding 
 parts of the patient’s body and medicine had been administered in 
 four draughts. The wife and children of the sufferer sat on the 
 ground to one side with their hair washed and hanging down over 
 their faces. How tired the sick man must have been. All night 
 they had worked over him and still they would not let him rest. 
 There was more daubing, painting and singing to be done. 
 
 About nine o’clock in the morning thirty or forty horsemen ad- 
 vanced with raised pistols from the four points of compass at a 
 furious rate of speed and formed a circle as they approached the 
 medicine lodge. When all had come to a sudden halt the pistols were 
 fired in the air in order to drive away the evil spirts which were 
 supposed to be the cause of the disease. 
 
 During the day there was much feasting on mutton and Navajo 
 bread, distribution of pieces of calico, horse races, foot races and 
 betting. 
 
 At last the great ceremony came to an end as all things must. It 
 had cost perhaps two hundred dollars. A year later the patient died. 
 Before his death we rode thirty miles one hot summer day to point 
 out to him the way to Jesus. He was very weak and lay upon his 
 sheepskins. We gave him a loaf of bread, but the message of the 
 Bread of Life which we had come to bring, remained untold, for our 
 interpreter, one of the school boys, refused to translate. After his 
 death the widow brought her boy to us to be educated. 
 
 Again and again we are obliged to send patients that come for 
 help away. There is an untold amount of suffering which might be 
 
 16 
 
REAR VIEW OF MEDICINE DODGE 
 
relieved. Repeatedly the question is asked, “How many days before 
 the doctor comes?” We are in duty bound to render efficient aid. 
 We need hospitals and doctors and nurses in the Navajo field. We 
 must relieve the pain and misery by substituting sane, scientific 
 treatment for heathen rites and practices which are not only ineffec- 
 tive and cruel on the whole, but a positive insult and abomination to 
 God who created the Indians to redown to His glory. 
 
 It is true, cures are sometimes affected in mild cases, since the 
 herbs administered are often helpful remedies, but in most cases there 
 is total ignorance of the nature of the disease and the whole practice 
 of religious medicine as it exists among the Navajos today, must 
 be condemned as ineffective, cruel and idolatrous. 
 
 Second only to the direct preaching of the Gospel is the rendering 
 of medical services to the Navajo race. It is indispensable to our 
 
 SOUTHWEST INDIAN CONFERENCE. 
 
 mission work. Navajo religion and practice of medicine are insepar- 
 ably combined. We are not just when we preach a Gospel barring 
 the sacred sand painting and chants when we do not add a humane 
 Christian nursing of the sick. Can we expect a Navajo to see his 
 child die without a doctor, when he believes the herbs of the medi- 
 cine man might heal it? 
 
 Ere the full blessing of Christianity can be experienced, the power 
 of the medicine men must be broken. As yet they sway the scepter 
 before which even the Navajo chiefs tremble. The Christian doctors 
 are their more intellectual opponents. They must recognize their su- 
 periority. 
 
 Hospitals, Christian doctors and nurses can be powerful factors in 
 eliminating all that is ignorant, cruel, superstitious and idolatrous 
 from the Navaho country. Already attempts have been made to in- 
 terest the government in abolishing the ceremonies of the medicine 
 men. The Southwest Indian Conference submitted a request to that 
 
 18 
 
effect in 1910. A more detailed account of the work of this Con- 
 ference may not be amiss. 
 
 Its object is to gather together for co-operation and mutual bene- 
 fit all the workers among and those interested in the spiritual welfare 
 of the Indians of the Southwest of the United States. It has now a 
 membership of eighty-five in which the following sixteen Indian 
 tribes are represented: Laguna, Zuni, Acoma, Utes and Paiutes, 
 
 Hualapai, Supai, Apache Mascalero, Jacarilla, Apache, White Mt. 
 Apache, Pima, Papigo, Mojave, Mojave Apache, Yuma, Hopi and 
 Navajo. Collectively these tribes number about 39,913, excluding 
 the Utes and Paiutes. Forty-nine mission stations have been opened 
 among them representing the Presbyterian, Christian Reformed, Re- 
 formed, Methodist, Lutheran, Methodist Episcopal, Mennonite, Gos- 
 pel Union and Independent forces, laboring with sixty-eight workers 
 whose efforts have not been in vain as the statistics of 1918 com- 
 municants show. 
 
 The S. W. I. C. has already accomplished great good by unifying 
 the translations of the missionaries. A common alphabet, purely 
 phonetic, is now in use by all translators, so that one can read the 
 writings of another. Common names for the Deity, Bible and other 
 important religious terms have been accepted, to avoid confusion 
 in the ignorant minds of the Indians. 
 
 It has united missionaries who did not know of one another’s 
 existence, has taught them to value one another’s work, has given a 
 lucid idea of the work actually being done and the fields still neg- 
 lected. 
 
 Its executive committee is busily engaged in seeking to extend 
 its blessing and influence to the very boundaries of its territory and 
 interesting the various Mission Boards to send their delegates to the 
 annual sessions of the Southwest Indian Conference. 
 
 A copy of its resolutions is sent to the Commissioner of Indian 
 Affairs so that the missionaries may work in harmony with the gov- 
 ernment, and co-operate whenever possible. 
 
 Commissioner Valentine said in a recent address before the In- 
 dian Rights Association: “We need the most vigorous, yet tactful, 
 
 pushing and the wise assistance of all missionary work.” 
 
 While each religious denomination association and the govern- 
 ment work independently of one another, still much good may result 
 from an appreciation of each other’s efforts and co-operation on vital 
 matters. 
 
 The abolition of cruel ceremonies is certainly a matter in which 
 missionaries and the government may work hand in hand and some 
 fields represented in this conference seem to be fully ready for a 
 prohibition by the government. 
 
 19 
 
REHOBOTH MISSION SCHOOL 
 
 Six Miles East of Gallup, New Mexico 
 
 The past three years have shown a great increase of interest in 
 our Indian mission work in general and in our Rehoboth School in 
 particular. Many letters asking for information reach us from time 
 to time. Although much has been written concerning this school in 
 our church papers yet we find many are totally ignorant of the nature 
 and extent of work of this institution. Hence it may not be amiss 
 to give a more detailed account of it in this pamphlet to which refer- 
 ence can be made in the future. 
 
 In 1903 the school was opened with but six pupils. This year 
 1910, thirty-eight have been enrolled while plans are made to accommo- 
 
 BIRD'S-EYE VIEW OF REHOBOTH. 
 
 date fifty in 1911. The employees’ positions are superintendent, 
 teacher, boys’ matron, girls’ matron, housekeeper and assistant, and 
 laundress. The assistant housekeeper is an Indian. 
 
 Since this is a boarding school pupils enter September 1st and re- 
 main until July 1st with two months of vacation at their homes. They 
 are accepted at the age of eight to fourteen for a period of six years 
 which may be extended if desired. An agreement is made with the 
 parents that the school employees shall have the sole supervision and 
 care of the child while it is in school and that it cannot be taken 
 home in case of sickness, but that proper medical treatment shall be 
 given it at the school. 
 
 The past has proven the advisability of a thorough understanding 
 in all these matters. In particular the care of sick children cannot be 
 entrusted to the parents as the description of the ceremonies will 
 show. 
 
 20 
 
It is but fair to state here we have never been greatly troubled with 
 parents persisting to take their sick children home until recently, when 
 one of the girls was ill with pneumonia. The matron was following 
 the doctor’s directions in regard to diet, but upon repeated requests 
 she allowed the mother to feed the child a corn preparation in the 
 form of a dark green mush. When she came back with a second bowl- 
 ful, the matron refused to let the child eat it knowing it would be 
 harmful. The mother left the room with very unkind words. Again 
 and again those parents came and tried in every way to gain our con- 
 sent to take the child home, or to have a ceremony over her right here 
 at the school. At length the disturbance became so unbearable both 
 for the child and nurse, that the doctor had to forbid them to enter 
 the sick-room. These parents had a firm faith in the secret power of 
 divination still prevalent among the Navajos, which had prophesied 
 the recovery of the girl if a certain ceremony were held over her to 
 drive away the Nilcidj i, the evil spirit who was trying to kill her. 
 Thanks to God the child recovered without the Nilcidji sing, and faith 
 in the white man’s prayer to his God was strengthened. 
 
 The Rehoboth School was organized under the auspices of . the 
 Christian Reformed Church, which also finances the institution. Con- 
 gregations, Sabbath schools, mission societies and individual mission 
 friends give one hundred dollars per annum for the support of a pupil. 
 Thus $3,800 is received by the treasurer for Rehoboth’s pupils annu- 
 ally. This sum covers the expenses of the school outside of building 
 and employees’ salaries. The school owns its own chickens, flock of 
 sheep and cattle, so that the eggs, meat, butter and milk are home 
 products. 
 
 Many of the supporters have the photographs of and correspond 
 regularly with their charges when they become able to write and of- 
 ten send them useful gifts. We find this letter writing is an educa- 
 tion in itself since it brings the pupils in contact with people living in 
 different surroundings, thus broadening their views of life. Then, 
 too, we may always be sure wherever a congregation, Sabbath school, 
 society or family supports a pupil, there is an earnest band of Christian 
 people praying for the conversion of that particular heathen soul. 
 The very thought of that is a strong help in our work. We do not 
 stand alone. “The effectual fervent prayer of the righteous availeth 
 much.” 
 
 The course of study pursued at Rehoboth is similar to that pre- 
 scribed for the public schools of New Mexico. Of course the ability 
 and intelligence of the pupils vary greatly. Some complete the fifth 
 grade work with ease, during their term of six years while others can- 
 not attain to that standard. One who finishes five grades in six years 
 with a half-day attendance is considered an excellent scholar. Most 
 of the children, however, complete only the third or fourth grades. 
 
 The half-day attendance was planned so that health might not be 
 impaired by the change from outdoor to indoor life and too close an 
 application to study, and also that the remaining half-day might be 
 spent in industrial training. The first and second grades are in school 
 
 21 
 
from half-past eight to half-past eleven A. M. with a fifteen-minute 
 recess, while the third, fourth and fifth grades attend from one to four 
 P. M. with the same intermission. 
 
 There are ten months of school a year with a week’s vacation at 
 Christmas time. We usually arrange to have one picnic, two or three 
 programs, and a few social evenings during the year. We must ever 
 keep in mind that our Navajo boys and girls have ages of illiteracy 
 back of them and are descended from a naturally reserved and retir- 
 ing people with a dash of stubbornness or we would become discour- 
 aged with these unresponsive, deliberate natures. 
 
 The pride of the Indian is deeply rooted even in these children. 
 They are (dine) superior to the white people. It is generally acced- 
 ed Indian children are difficult to teach and require an untold amount 
 
 REHOBOTH SCHOOL. 
 
 of patience on the part of the teacher. On the other hand they have 
 not the vices of white children and are much more easily governed. 
 They like written work much better than oral and excel in drawing 
 and painting. 
 
 Up to this time the industrial training of the boys has consisted in 
 doing the work about the place as milking, stable-work, farming, haul- 
 ing and chopping of wood, carpenter work, plastering, shoe-repairing, 
 etc. We hope the time will come when a regular industrial teacher 
 will be employed for the training of the boys so that they may be en- 
 abled to grapple with the situation of life and the peculiar environ- 
 ment of the Navajo reservation. In other words that they may re- 
 ceive a practical education. 
 
 Some of the boys have already become very good workers. One 
 of them has, by simply watching masons at work, trained himself to do 
 mason work so well that he laid the foundation for the new kitchen. 
 
 22 
 
SCHOOL ROOM. 
 
 The girls are taught to sew and to do general housework. They 
 delight in making clothes for their relatives and dress their little 
 brothers and sisters in American style. The parents are recognizing 
 the advantages of this industrial education, since it is of direct benefit 
 to them. Sometimes they ask to have their children taught certain 
 things as one man who wished his boys to learn how to weigh 
 things. 
 
 SCHOOLBOYS BUTCHERING SHEEP. 
 
 The industrial training must receive still more attention in the fu- 
 ture than it has done heretofore, so that our school will equip its pu- 
 pils for actual life and help to bring the aborigines of our country to 
 a higher plane of living. 
 
 23 
 
ENGINE HOUSE. 
 
 A story is told of a cook who after forgetting to salt potatoes im- 
 agined he remedied the neglect by placing a spoonful of salt beside 
 them. Religious training in order to be effectual must permeate into 
 every phase of schoolwork and cannot be added in bulk. The whole 
 atmosphere of the school must be Christian and every employe must 
 he a living example of true Christianity. Never were children more 
 watchful of faults in their teachers, or quicker to find a flaw in the 
 work of their instructors than these Navajo pupils. It becomes in- 
 cumbent upon every worker to 
 live Christ. May He give grace 
 to those who labor for Him to 
 be a help and no stumbling 
 block. 
 
 The Bible is read, the bless- 
 ing is asked and thanks are re- 
 turned to the Father at each 
 meal by one of the employees, 
 who wait table by turns. A 
 morning and evening prayer is 
 said in concert upon rising and 
 retiring. 
 
 Every pupil attends cate- 
 chism class once a week. The 
 usual method of memorizing 
 answers to questions is fol- 
 lowed. The seven pupils who 
 were baptized received a spe- 
 cial course of instruction from 
 the book for Navajo Christians 
 prepared for this purpose by 
 Missionary Brink. 
 
 SIX REHOBOTH CONVERTS. 
 
 24 
 
Great was the joy on the day when these young people made con- 
 fession of their faith in Jesus Christ and renounced the religion of 
 their forefathers. There are others in the school who are being drawn 
 to the Saviour and are learning to wlalk upon the narrow road. 
 
 Nine months of the year we have a Navajo class once a week. We 
 aim to teach our children to read the translations of the Bible in their 
 own language to their own people. We were happy to receive a re- 
 quest from one of our ex-pupils for a certain part of the Bible in Na- 
 vajo which she wished to read to her parents. Oh, that some Navajo 
 who would otherwise be ignorant may hear the Gospel through this 
 medium ! There is power in the word. 
 
 On Sabbath mornings the 
 superintendent addresses the 
 pupils and employees upon 
 some Bible subject. This 
 meeting is conducted as nearly 
 as possible on the plan of our 
 regular services in the home 
 churches. In the afternoon all 
 meet again for Sabbath school. 
 
 After prayer, song and respon- 
 sive reading each takes a class 
 to a separate room. After the 
 lesson all congregate again in 
 the school room for the closing 
 exercises. 
 
 On the Sabbath day, many 
 parents come to visit their chil- 
 dren. We are making use of 
 this opportunity to bring the 
 Gospel to them, and have or- 
 ganized a Navajo Sunday- 
 school class with Zah Tso as 
 interpreter. She is one of the 
 first Navajos converted under 
 the teachings of Missionary 
 Fryling at Ft. Defiance, and has served at the school as assistant 
 housekeeper for nearly two years. We have had many good meetings 
 of our Navajo Sunday-school class and it has been our privilege to 
 speak of God to many who had never heard of Him before. Their 
 great ignorance becomes obvious from questions as these, “How 
 tall is God?” “How could He reach so high as to put the sun and 
 moon in place?” “Is He very angry?” “Is He very kind?” “If 
 Jesus was born 1910 years ago He must be a very old man now.” 
 “Where is He now?” “Has He a wife?” 
 
 Navajos enjoy listening to the Bible narrative and are very ready 
 to consent that they believe it all. Conviction of sin, however, "is lack- 
 ing since these peoole are an exceedingly self-righteous race. The 
 more one works with them, the more he realizes no amount of knowl- 
 edge, but only the powerful operation of the Holy Spirit can convict 
 a sinner of his depraved condition and bring him to repentance. Let 
 us have the earnest prayers of God’s people for the manifestation of 
 His spirit among the Navajos. 
 
 25 
 
The employees do some camp work, also, and try to visit the sick 
 whenever possible. Necessarily this work is rather limited since ev- 
 ery one is busy right at the school. Already the hospital is nearing 
 completion, and since the medical work is now in the doctor’s hands, 
 a long-felt need is filled. 
 
 When the parents come to stay over night, we often try to have a 
 little meeting with them and tell them Bible stories or play the phono- 
 graph for them. All this may seem very insignificant to people ac- 
 customed to large and enres and well-organized gatherings, but it is 
 the only way we can reach the people and we believe the Lord does 
 not despise the day of little things. We know that those who have 
 heard of God here tell the message to their people. 
 
 MR. AND MRS. BAINBRIDGE, 
 
 ALBERT GARDINER, JULIUS AND HERMAN, 
 
 A Native Christian, Ex-pupil of Rehoboth Mrs. Bainbridge and Children are Members 
 School. of the Rehoboth Church. 
 
 Only a few weeks ago, we began speaking to an old woman with 
 the thought that she had never heard of anything but the Navajo su- 
 perstitions. Imagine our surprise when she said “Yes, tell me some 
 more about that God, I know about Him and I believe in Him. My 
 daughters, who come here to visit their children have learned of Him 
 and they have told me. 
 
 Another man related that his boy had told him much about the 
 Bible and had asked him to pray to Jehova God when his sister was 
 ill. “Out of the mouths of babes and sucklings thou hast perfected 
 praise.” 
 
 Four of the children whom we had learned to love and cherish are 
 sleeping in their graves. It was only twd weeks after her baptism 
 that Etta Becenti died without fear, knowing in whom she believed. 
 
 26 
 
One boy passed away without any warning. The day previous to his 
 death he felt somewhat indisposed and was found dead in his room 
 next morning. We may hope he, too, is with the Lord, for he lived 
 the life of one who believed. The other two were little boys, too> 
 young and ignorant to express their views. 
 
 Great fear of death exists among the Navajos. When one is 
 about to die, the relatives usually forsake him and leave him to die 
 alone. Those who bury him are often nude and do not speak. The 
 horse of the deceased is killed at the grave while his blanket, beads 
 
 REHOBOTH CEMETERY. 
 
 or other valuables are buried with him. The body is placed under or 
 between rocks and covered with sticks and stones. The hogan in 
 which some one has died is henceforth a devil’s house and is shunned 
 and feared as much as the graves over which evil sprits are believed 
 to hover. 
 
 Our children have entirely conquered these superstitions. They 
 often visit the Rehoboth cemetery and decorate the graves. At the 
 last funeral the boys assisted in the digging of the vault and lowered 
 the casket. Many of the older Navajos, too, are losing their fear of 
 death, and undoubtedly the time is coming when the Navajo people 
 shall say, “Death where is thy sting? Grave where is thy victory?” 
 When death shall be regarded not as a terror, but as a door opening 
 into life everlasting. 
 
 The future has always been a great problem, for naturally the 
 question arises, “What must be done with those boys and girls at the 
 expiration of their time. What are these tender lambs to do? How 
 hard it is to send them away after working with them for so many 
 years. Will not all the good impressions in them be wiped out by 
 the overwhelming influence of the old life? 
 
 The problem seems to be solving itself in this way. Even with 
 an increase in wants, which naturally follows in the wake of civiliza- 
 
 27 
 
tion, a thrifty Navajo can make a living on the reservation. Appear- 
 ances are most of the pupils will return to their homes after their six 
 years of school. It is for us, for our Christian Reformed Church to 
 follow them up and shepherd them wherever they are. The school 
 work must be recognized as simply preparatory to the work of the 
 missionary. Perhaps some of the brighter ones may learn trades, 
 become teachers or even ordained missionaries, but most of them will 
 be found on the reservation. It is our hope they will establish Christ- 
 ian homes, and become mainstays and pillars of faith in the church 
 of God among the Navajo people. 
 
 Last year the term of five of our pupils expired and we were 
 brought face to face with question at issue. What has been done? 
 Two of them consented to remain at school. One was employed by 
 
 TRADING STORE RUN BY MR. NELSON GOHRMAN. 
 
 Mrs. Gohrman has been a faithful member of the Christian Reformed Church for many years. 
 
 the mission and has now been laid up for some months with a diseased 
 foot. Two have gone back to their people. One of those two is com- 
 ing back to school this fall, bringing another pupil with her. During 
 the year she has been at home, she has been a great influence for good 
 we believe, and has not been afraid to let her light shine. Several 
 times she came a distance of forty miles to attend communion ser- 
 vices. Here is an extract from one of her letters : 
 
 “Yesterday my mother wanted to go to the sing, but I said, what 
 for you want to go to the sing? You have no business to go to the 
 sing. Stay here with us. Believe what Jesus tells us to do, I said to 
 my mother. 
 
 “My father and mother said I could go to school again when vaca- 
 tion comes and I tell you that I am very happy of that. I want to 
 learn more about the studies.” 
 
 Dear readers, we have tried to give you some idea of the work of 
 your school, for such it is. It is worthy of your prayers and support. 
 In advancing its cause you are helping to lift the pall of darkness that 
 has rested upon the Navajos for ages. There are now 27,000 of 
 
 28 
 
them, who must be released from the bonds that bind them to the 
 curse of sin and idolatry. It is only the power of God that can break 
 the fetters and He uses men and women, means and money to accom- 
 plish His purpose. The Christian Reformed Church has a fine field 
 for work here. It is our earnest desire these few descriptions may 
 give a clearer idea of its nature and needs and create more love and 
 interest in our mission work among the Navajo Indians. 
 
 TOHATCHI CONVERTS. 
 
 TOHATCHI 
 
 Thirty-five miles north of Rehoboth we find the mission post called 
 Tohatchi, the oldest Navajo post of the Christian Reformed Church. 
 For a period of ten years Missionary Brink and his wife have labored 
 for the welfare of the Navajo Indians in connection with the govern- 
 ment school of one hundred and fifty pupils. The last two years have 
 yielded an abundant harvest. Sixty young people have confessed their 
 faith in the Lord Jesus Christ and have abandoned the superstitions 
 of their people. 
 
 Missionary Brink has the privilege of preaching at the school on 
 every Sabbath, of superintending the Sunday School and of teaching 
 catechism during; the week. A large number of natives come to listen 
 to his Bible Stories, so that he has already acquired the name of Has- 
 tin Halni (the man that tells). Very valuable and important trans- 
 lations have been made by him, which are already in the publisher’s 
 hands and which undoubtedly will have far-reaching influence in af- 
 ter years. A fine church building is nearing completion there now, 
 while sick-rooms are to be erected later. Preparations are being made 
 to open a Training School for Native Preachers, so that before long 
 Navajos may bring to Navajos the blessed tidings of peace. 
 
 29 
 
Already Edward Becenti, the missionary’s interpreter is doing 
 evangelistic work. There can be nothing more gratifying than to 
 hear this earnest Christian, pleading with his people to renounce sin 
 and accept the Saviour. 
 
 Truly the Lord is blessing the work at Tohatchi. May He con- 
 tinue thus and draw many a Navajo into His fold. 
 
 TOHATCHI CONVERTS. 
 
 ZUNI 
 
 Zuni is situated forty-five miles south of Rehoboth. Sixteen hun- 
 dred Zunians live together there in a structure resembling one great 
 house. One story is built upon another. These peoole are very dif- 
 ferent from the Navajos, in character, religion, mode of life and in 
 their continued stubborn resistance of the Gospel. History tells us 
 Roman Catholic missionaries were executed by the Zunians as early 
 as the sixteenth century. The Presbyterian Church has done a great 
 deal in the past to advance civilization among this people, but after 
 comparatively fruitless labor turned over the field of work to the gov- 
 ernment. 
 
 For ten years Mr. and Mrs. A. Van Der Wagen labored in Zuni. 
 Missionary Fryling and his wife, their successors, have been stationed 
 there for three years. As yet there are no visable fruits save that the 
 missionary meets with less opposition and has been allowed to address 
 the Zuni pupils once a week at the Black Rock school. 
 
 30 
 
ZUNI VILLAGE. 
 
 Two years ago a little day school was opened by Miss Nellie De 
 Yong. At present nine Zuni children are enrolled. 
 
 A great amount of courage and perseverance is required to re- 
 main in this field where the Zunians have for more than a century 
 opposed Christianity and have continued in their heathen ways re- 
 gardless of all Gospel work. 
 
 Satan's power is very strong in Zuni. During the Winter there is 
 continuous dancing of the most hideous and immoral nature. These 
 dances are designed to be a propitiation for the gods in order that they 
 may send rain and fertility. While the ceremonies are in progress the 
 
 ZUNI STREET SCENE. 
 
 31 
 
Indians seem possessed with Satan himself and have no time nor 
 thought to listen to aught else. 
 
 How long this condition of affairs will last only God knows. Our 
 duty in regard to the matter is very clear, however. We must give 
 that Zuni field our staunchest support, our most liberal gifts our un- 
 ceasing prayers and wish for the workers there the grace to persevere 
 and continue. They are sowing the seed and in God’s own time it 
 must bear fruit. 
 
 32