Appletons' Popular Science Monthly, October 1899

The Hopis are among the foremost potters in North America, when we take into consideration the fineness of the clays used and the character of the decoration. But in many respects, especially in form, their ware is much inferior to that of the ancient Mexicans and Peruvians. They make pottery to-day as they did hundreds of years ago, but the quality of the work has greatly deteriorated and the earthenware now produced is not to be compared with that found in near-by Hopi ruins. It should be kept in mind, however, that the specimens found in the ancient graves are to a certain extent ceremonial, and consequently better made and more ornate in their decoration than those which were made simply for household purposes. Still, there are a fineness of texture and a delicacy of coloring in the ancient ware which can not now be produced. It is to be noted, also, that the Hopi woman of to-day can not decipher the designs on the earlier pottery, although she often copies them. The demand for earthenware vessels, however, is nearly as great at present as it was in prehistoric days, for you may search the homes of Oraibi for a long time without finding a tin pan or an iron pot. Thus it is that every Hopi woman must be a worker in clay, and one of the occasional sights is that of a woman on her "front porch" surrounded by vessels of all sizes and in varying degrees of completeness. The process of pottery-making is somewhat as follows: After the clay has been worked into a plastic mass she draws out from it a round strip the size of one's finger and about five inches in length. This is coiled flat in the bottom of the tray, and forms the base of the vessel. Other clay strips are kneaded out of the mass, and these are coiled in a gradually increasing spiral, the desired shape and proportion being acquired at the same time, until the vessel has reached its proper height. The sides of the vessel are then thinned down, and both inside and outside are made smooth by means of small bits of gourds and polishing-stones. The vessel is then ready for a coat of wash, after which it is painted and fired. This method of making pottery is not peculiar to the pueblos, but is found among some of the tribes of South America.

The art of basketry was never brought to a high state among the Hopis, for they confine themselves chiefly to the manufacture of large shallow trays and rough baskets made of the long, pliable leaves of the yucca or of some other fiber. These answer all ordinary domestic requirements. From the reddish-brown branches of a willowlike bush which grows near, the Hopi mother interweaves a cradle board for her children. This cradle is peculiar in its shape, and especially so in its construction, and differs greatly from that in use among the plains Indians. Another singular point to be noted is the fact that this cradle board is not often strapped to the back, but is usually in the arms, or, more often still, is placed on the floor by the side of the mother as she works. The Oraibi mesa, like other table-lands of Tusayan, is destitute of water. The nearest spring is in the valley at the foot of the mesa nearly a mile away. From before sunrise to ten o'clock of every day there is an almost unbroken line of water carriers going and coming from the spring, bending under the weight of a large jar which they carry on their back by means of a blanket, the ends of which are tied in a knot on their forehead. No wonder these women grow prematurely old. Winter for them, however, has its advantages, for they have an ingenious way of utilizing the snow to save them from the necessity of going down the mesa for water. One of the most extraordinary sights I saw was that of a Hopi woman and her little girl trudging along, each bent almost to the ground under the weight of an immense snowball. These they were carrying home on their backs, enveloped in a blanket. About half a mile from the pueblo, back on the mesa, reservoirs have been scooped out in the soft sandstone, which are often partially filled by the spring rains, but the water soon becomes brackish and is not potable, but is used for washing clothes.

The costume of the woman consists ordinarily of four pieces – a blanket, dress, belt, and moccasins. The blanket is of wool, and is about four feet square. It is blue in color, with a black border on two sides. These two edges are usually bound with a heavy green or yellow woolen thread. To make the dress, this blanket is once folded and is sewn together with red yarn at the long side, except for a space sufficiently large to accommodate one arm. The folded upper border is also sewn for a short space, which rests on one of the shoulders. The other shoulder and both arms are bare, except as they may be partially covered by the blanket. The belt or sash is of black and green stripes, with a red center, ornamented with geometric designs in black; it is about four inches wide, and is long enough to permit of being wound around the waist two or three times. The moccasins are of unpainted buckskin, one side of the top of which terminates in a long, broad strip, which is wound round the leg several times and extends up to the knee, thus forming a thick legging. More than half the time the Hopi woman is barefooted. The girls wear silver earrings, or suspend from the lobe of the ear small rectangular bits of wood, one side of which is covered with a mosaic of turquoise. This custom is of some antiquity, as ear pendants exactly similar to these have been found in the Hopi ruins of Homolobi, on the Little Colorado River.

In addition to this regulation costume, worn on all ordinary occasions, each Hopi woman is supposed to own a bridal costume and two special blankets, which are worn only in ceremonies, and hence need not here be described. The bridal costume consists of a pair of moccasins, two pure white cotton blankets, one large and the other small, both having large tassels of yellow and the black yarn at each corner, and a long, broad, white sash, each end of which terminates in a fringe of balls and long thread. All three garments, before being used, are covered with a thick coat of kaolin, so that they are quite stiff. With these garments belongs a reed mat sufficiently large to envelop the small blanket and the sash.

So far as I am able to learn, the three pieces of this remarkable costume are never worn except on a single occasion, and at only one other time does the bride formally appear in any of them. About a month after the marriage ceremony has been performed, during which time she has been living with the family of her husband, she completes the marriage ceremony by returning to the house of her mother. This is termed "going home," and this will be her place of abode until she and her husband own a dwelling of their own. For this ceremony she puts on the larger of the two blankets, which reaches almost to the ground and comes up high on the back of the head, covering her ears. The smaller blanket and the sash are rolled up in the mat, and with this in front of her on her two arms she begins her journey "home." This white cotton costume is probably a survival from times which antedate the introduction of wool into the Southwest.

Who makes all these garments, blankets, etc.? Not the women, as you might expect, but the men. A Hopi woman doesn't even make her own moccasins. If you will descend into one of the kivas on almost any day of the year, except when the secret rites of ceremonies are being held, you will behold an industrious and an interesting scene. You will find a group of men, naked except for a loin cloth, all busy either with the carding combs, the spindle, or the loom; and to me the most interesting of these three operations is that of the spinning of wool. The spindle itself is long and heavy, and the whorl, in the older examples, is a large disk cut from a mountain goat's horn. There is no attempt at decoration, nor do the spindles compare with those found in Peru and other parts of America for neatness and beauty. An unusual feature of the method employed by the Hopi spinner is the manner in which the spindle is held under one foot while he straightens out the thread preparatory to winding it.

For weaving, two kinds of looms are used. One is a frame holding in place a fifteen-inch row of parallel reeds, each about six inches long and perforated in the center. This apparatus is used solely for making belts, sashes, and hair and knee bands. These are not commonly woven in the kiva, but in the open air on the terrace, one end of the warp being fastened to some projecting rafter. The other loom is much larger, and is used for blankets, dresses, and all large garments. It differs in no essential particular from other well-known looms in use by the majority of the aborigines of this continent. The method of suspending the loom is perhaps worth a moment's notice, as in nearly every house and in all kivas special provision is made for its erection. From the wall near the ceiling project two wooden beams, on which, parallel to the floor, is a long wooden pole, and to this is fastened, by buckskin thongs, the upper part of the loom. Immediately under this pole is a plank, flush with the floor, in which at short intervals are partially covered U-shaped cavities in the wood, through which are passed buckskin thongs which are fastened to the lower pole of the loom. The sets of thongs are long enough to permit of the loom being lowered or raised to a convenient height. While at work the weaver generally squats on the floor in front of his loom, or he occasionally sits on a low, boxlike stool. It is no uncommon sight to see, at certain times of the year, as many as six or eight looms in operation at one time in a single kiva. The men also do all the sewing and embroidering. Practically all the yarn consumed by the Hopis is home-dyed, but the colors now used are almost entirely from aniline dyes and indigo. Cotton is no longer used except in the manufacture of certain ceremonial garments, all others being made of wool. They own their own sheep, which find a scant living in the valleys; for the better protection of the sheep from wolves they also keep large numbers of goats.

Although the men do all the weaving, they do but little of it for themselves. For the greater part of the year their only garment is the loin cloth – a bit of store calico. In addition, they all own a shirt of cheap black or colored calico, which is generally more or less in rags, and a pair of loose, shapeless pantaloons, made often from some old flour sack or bit of white cotton sheeting. It is a rather incongruous sight to see some old Hopi, his thin legs incased in a dirty, ragged pair of flour-sack trousers, on which can still be traced "XXX Flour, Purest and Best."

Neither sex scarifies, tattoos, or paints any part of the body except in ceremonies, when colored paints are used as each ceremony requires. The men often wear large silver earrings, and suspend from their neck as many strands of shell and turquoise beads as their wealth will allow. Some of the younger men wear, in addition, a belt of large silver disks and a shirt and pantaloons of velvet. Most of their silver ornaments, it should be noted, however, have been secured in trade from the Navajos, who are the most expert silversmiths of the Southwest.

When the Hopi isn't spinning or weaving, he is in his kiva praying for rain, or he is in the field keeping the crows from his corn. I was once asked if the Hopis plow with oxen or horses. They use neither; they do not plow. When they plant corn they dig a deep hole in the earth with a long, sharp stick until they reach the moist soil. When the corn is sprouted and has reached a height of a few inches there is always the possibility of its being blown flat by the wind or overwhelmed in a sand storm. To provide against this the Hopi incloses the exposed parts of his little field with wind-breakers, made by planting in the earth thick rows of stout branches of brush. These hedges even are often overwhelmed by the sand and completely covered up.

And the crows, and the stray horses, and the cattle! Surely the poor Indian must fight very hard for his corn. For nearly two months he never leaves it unguarded, and that he may be comfortable he makes a shelter behind which he can escape the burning rays of the July and August sun. The shelters are occasionally rather pretentious affairs, at times consisting of a thick brush roof, supported by stout rafters which rest on upright posts. More often, however, they simply consist of a row of cottonwood poles, five or six feet high, set upright at a slight angle in the earth.

Although corn is by far the most important vegetable food, the rich though sun-parched soil yields large crops of beans and melons of all kinds.

Peach orchards also thrive in the sheltered valleys near the mesa, and in the fall great patches of peaches may be seen spread out to dry on the rocks of the mesa to the north of the village. Of both beans and peaches the Hopis generally have large quantities for the outside market, which they take over to the railroad on the backs of burros or ponies.

Before leaving the subject of the daily life of the male portion of Oraibi I have still to mention a curious weapon of which they make occasional use. This is the throwing-stick, or so-called boomerang, which differs only slightly from that used by the aborigines of Australia; the Hopi stick, however is better made, and is ornamented by short red and black lines. This is the weapon of the young men, and with it they work havoc with the rabbits which infest the valleys. But although they have good control over it, as can often be seen on their return from a hunt, they are not able to cause its return as can the Australians. At first thought it seems rather strange that the boomerang should have been evolved by two groups of mankind dwelling in parts of the world so remote, but we must look for the explanation of this phenomenon in the fact that the natural conditions of the two countries have much in common – a generally level, sandy country, with here and there patches of brush, a peculiar condition which would readily yield itself to the development of an equally peculiar and specialized weapon.

For fire the Hopi depends almost entirely on the rank growth of brush which is found along the ravines. This suffices to supply heat to the piki stone and the boiling pot, and enough to keep a fire on the hearth in the kiva. But now and then he must make a distant journey to that part of the mesa where the supply of stunted and scrubby pines and piñons has not already been exhausted; for by custom four kinds of fuel are prescribed for the kivas, and to keep the hearth replenished with these often necessitates long journeys. As the woman bends under her water jar, so the man staggers along under his load of fagots, often carried from a distance of several miles.

REFORM OF PUBLIC CHARITY

By BIRD S. COLER, COMPTROLLER OF THE CITY OF NEW YORK

Abuse of municipal charity in New York city has reached a stage where immediate and radical reform is necessary in order to prevent the application of public funds to the payment of subsidies to societies and institutions where professional pauperism is indirectly encouraged and sustained. More than fifty years ago the city began to pay money to private institutions for the support of public charges. The system has grown without check until to-day New York contributes more than three times as much public money to private or semiprivate charities as all the other large cities in the United States combined. The amounts so appropriated in 1898 by some of the chief cities were: Chicago, $2,796; Philadelphia, $151,020; St. Louis, $22,579; Boston, nothing; Baltimore, $227,350; Cincinnati, nothing; New Orleans, $30,110; Pittsburg, nothing; Washington, $194,500; Detroit, $8,081; Milwaukee, nothing; New York city, $3,131,580.51.

No serious attempt has heretofore been made to reform this system of using public funds for the subsidizing of private charities. One reason for this has doubtless been the fact that until recently the local authorities were powerless to avoid or modify the effects of mandatory legislation which has disposed of city moneys without regard to the opinions entertained by the representatives of the local taxpayers. It has always been easier to pass a bill at Albany than to persuade the Board of Estimate and Apportionment of the propriety of bestowing public funds on private charities, and the managers of private charities seeking public assistance have therefore generally proceeded along the line of least resistance. The effect of this system was to make beneficiaries the judges of their own deserts, for the bills presented by them to the Legislature were usually passed without amendment or modification, and gross inequalities in disbursing public funds have arisen, different institutions receiving different rates of payment for the same class of work.

In 1890 the city paid for the support of prisoners and paupers in city institutions the sum of $1,949,100, and for paupers in private institutions the sum of $1,845,872. In 1898 these figures had increased to $2,334,456 for prisoners and public paupers, and $3,131,580 for paupers in private institutions. Private charity, so called, has prospered at the expense of the city until in some cases it has become a matter of business for profit rather than relief of the needy. The returns made by institutions receiving appropriations in bulk from the city treasury show that many of them are using the public funds for purposes not authorized by the Constitution. The Constitution authorizes payments to be made for "care, support, and maintenance." The reports of a large number of institutions show the money annually obtained from the city carried forward wholly or in part as a surplus. Different uses are made of this surplus, none of them, however, authorized by law or warranted by a proper regard for the interests of the taxpayers. In some cases this surplus is used to pay off mortgage indebtedness, in others for permanent additions to buildings, or for increase of investments and endowment. In one case the manager of an institution frankly explained a remarkable falling off in disbursements (so great that its charitable activities were almost suspended) by stating that it was proposed, by exercising great economy for a number of years, to let the city's annual appropriations accumulate into a respectable building fund. The flagrant nature of this abuse is so apparent that comment is unnecessary.

Appropriations for dependent children have reached enormous proportions. Out of a total of $3,249,623.81 appropriated for private charities in 1899, no less than $2,216,773, or sixty-nine per cent, is for the care and support of children. In no city in the United States will the number of children supported at the public expense compare, in proportion to the population, with the number so cared for in the city of New York. This may be partly accounted for by the extremes of poverty to be met with in the metropolis, especially among the foreign-born population, where the struggle for existence is so severe as to weaken the family ties; partly by the rivalry and competition which have existed between the several institutions devoted to this kind of work; partly by reason of the fact that the rate paid by the city for the care of these children is such as to enable the larger institutions, in all probability, to make a small profit; but, to a considerable extent, also from an insufficient inspection by public officers for the purpose of ascertaining whether children are the proper subjects of commitment and detention. In the city of New York 50,638 children in private institutions are cared for at the public expense. This is one to every sixty-eight of the estimated population of the city.

So much for the abuse and extent of public charity. Now for the reforming of the system that was fast approaching the condition of a grave scandal. The last Legislature passed a bill placing in the hands of the local Board of Estimate absolute power over all appropriations for charitable purposes, and for the first time in many years reform is possible. The discretion conferred by this act upon the Board of Estimate and Apportionment carries with it a large responsibility. If hereafter the city, in its relation to private charitable institutions, should either, on the one hand, be wasteful of public funds, or, on the other hand, should fail to perform the duties owed by the community to the dependent classes, the blame can not be shifted to the Legislature, but will rest squarely upon the shoulders of the local authorities.

In treating a condition which has been allowed to exist for many years almost without challenge from the local authorities, and which has grown upon the passive or indifferent attitude of the public, sweeping and immediate reforms can be instituted only at the cost of serious temporary injury to certain charitable work of a necessary character. I believe that the best results will be obtained if the city authorities first decide clearly the relations to be established between the city treasury and private charitable institutions, and then move toward that end by gradually conforming the appropriations in the budget to that idea, in such a manner that progress shall be made as rapidly as may be consistent with the desire to avoid crippling excellent charities which have been led to depend for many years upon public assistance. By this, of course, I do not mean to suggest that we should approach the subject with excessive timidity, for the evils that exist have assumed such proportions that a more or less severe use of the pruning knife must be made in dealing with appropriations, else the effect will be scarcely perceptible. I am convinced that ultimately the cause of charity will benefit rather than suffer from this course, for it is a serious objection to the whole subsidy system that it tends to dry up the sources of private benevolence.

In making up the budget for 1900 I shall urge my associates in the Board of Estimate to agree with me to limit the appropriations for charity to actual relief work accomplished. The giving of public money in lump sums to private societies and institutions for miscellaneous charitable work, of which there is no public or official inspection, should be discontinued at once. It has been the practice for some years past, both in Brooklyn and New York, to donate annually lump sums of money to such organizations. In New York these amounts have been for the most part comparatively small, and principally derived from the Theatrical and Concert-License Fund. In Brooklyn the amounts have been larger, and were obtained originally from the Excise Fund, and later directly from the budget. This practice should be wholly discontinued. The charter itself contains stringent prohibitions against the distribution of outdoor relief by the Department of Public Charities, and the spirit of these provisions would certainly seem to disfavor accomplishing the same result in an indirect manner. Many of these recipients of public funds devote themselves exclusively to outdoor relief, and an examination of the purposes of some of these organizations shows that, however proper these may be as the result of private benevolence, they are extremely improper objects of the public bounty. The immediate and permanent discontinuance of appropriations to all such societies and institutions will correct one of the gravest abuses of the present system. If the persons conducting these miscellaneous charities are really sincere, and believe that they are doing good, they can readily obtain from private sources the funds necessary to carry on the work.

I shall urge that all appropriations to institutions of every kind not controlled by the city be limited to per-capita payment for the support of public charges, and that a system of thorough inspection be at once established to ascertain if present and future inmates are really persons entitled to maintenance at public expense. In addition to this precaution, the comptroller should have full power to withhold payments to any institution after an appropriation has been made if in his judgment, after examination, the money has not been earned. The payment of city money to dispensaries should be discontinued, except in special cases where the work done is clearly a proper charge against the public treasury. No money should be paid for the treatment of dependent persons in any private hospital while there is unoccupied room in the city hospitals.

The city maintains its own hospitals, while at the same time subsidizing private institutions which compete with them. During the last few years great improvements have been made in the city hospitals, but their condition is still capable of considerable further improvement. While sometimes overcrowded, it frequently happens that the city hospitals are not filled to the limits of their capacity, and it would seem as though the city should not deal with private hospitals except as subsidiary aids or adjuncts to the public institutions. It stands to reason that so long as there are vacant beds in the city hospitals and the city is at the same time subsidizing private hospitals at a cost greater than the expense of caring for patients in its own institutions, a wrong is being done to the taxpayers. If private hospitals are to receive public assistance at all, payments should be made only at some uniform rate, approximately the same as the cost per capita of maintenance in the public institutions.