THE HOPI (OR MOQUI).
HOPI (contraction of Hopitu, ''peaceful ones, " or
Hopitushinumu, "peaceful all people" their own name). A body of
Indians, speaking a Shoshonean dialect, occupying six pueblos on a
reservation of 2,472,320 acres in northeastern part of this State. The
name "Moqui," or "Moki," by which they have been popularly known, means
"dead" in their own language, but as a tribal name it is seemingly of
alien origin and of undetermined signification—perhaps from the Keresan
language, whence Espejo's "Mohace" and "Mohoce" (1583), and Onate 's
"Mohoqui," 1598. Bandelier and Gushing believed the Hopi country, the
later province of Tusayan, to be identical with the Totonteac of Fray
Marcos de Niza.
History
The Hopi first became known to white men in the summer of
1540, when Coronado, then at Cibola (Zuni), dispatched Pedro de Tobar
and Fray Juan de Padilla to visit seven villages, constituting the
province of Tusayan, toward the west or northwest. The Spaniards were
not received with friendliness at first, but the opposition of the
natives was soon overcome and the party remained among the Hopi several
days, learning from them of the existence of the Grand Canyon of the
Colorado, which Cardenas was later ordered to visit. The names of the
Tusayan towns are not recorded by Coronado's chroniclers, so that with
the exception of Oraibi, Shongopovi, Mishongnovi, Walpi, and Awatobi,
it is not known with certainty what villages were inhabited when the
Hopi first became known to the Spaniards. Omitting Awatobi, which was
destroyed in 1700 with the possible exception of Oraibi, none of these
towns now occupies its loth century site.
Francisco Sanchez Chamuscado visited Zuni in 1581 and speaks of the
Hopi country as Asay or Osay, but he did not visit it on account of the
snow. Two years later, however, the province was visited by Antonio de
Espejo, who journeyed 28 leagues from Zuni to the first of the Hopi
pueblos in four days. The Mohoce, or Mohace, of this explorer consisted
of five large villages, the population of one of which, Aguato (Ahuato,
Zaguato-Awatobi) he estimated at 50,000, a figure perhaps twenty-five
times too great. The names of the other towns are not given. The
natives had evidently forgotten the horses of Tobar and Cardenas of
forty-three years before, as they now became frightened at these
strange animals. The Hopi presented Espejo with quantities of cotton
^'towels," perhaps kilts, for which they were celebrated then as now.
The next Spaniard to visit the "Mohoqui," was Juan de Onate, governor
and colonizer of New Mexico, who took possession of the country and
made the Indians swear obedience and vassalage to Spain on November
ISth, 1598. Their spiritual welfare was assigned to Fray Juan de
Claros, but no active missions were established among the Hopi until
nearly a generation later. The five villages at this time, as far as it
is possible to determine them, were Aguato or Aguatuyba (Awatobi),
Gaspe (Gualpe-Walpi), Comupavi or Xumupami (Shongopovi), Majanani
(Mishonsmovi), and Olalla or Naybf (Oraibi).
The first actual missionary work undertaken among the Hopi was in 1629,
on August 20th of which year Francisco de Porras, Andres Gutierrez,
Cristobal de la Concepcion, and Francisco de San Buenaventura, escorted
by twelve soldiers, reached Awatobi, Avhere the mission of San
Bernardino was founded in honor of the day, followed by the
establishment of missions also at Walpi, Shongopovi, Mishongiiovi, and
Oraibi. Porras was poisoned by the natives of Awatobi in 1633. All the
Hopi missions seem to have led a precarious existence until 1680, when
in the general Pueblo revolt of that year four resident missionaries
were killed and the churches destroyed. Henceforward no attempt was
made to re-establish any of the missions save that of Awatobi in 1700,
which so incensed the other Hopi that they fell upon it in the night,
killing many of its people and compelling its permanent abandonment.
Before the rebellion Mishongiiovi and Walpi had become reduced to
visitas of the missions of Shongopovi and Oraibi respectively. At the
time of the outbreak the population of Awatobi was given as 800,
Shongopovi 500, and Walpi 1,200. Oraibi, it is said, had 14,000
gentiles before their conversion, but they were consumed by pestilence.
This number is doubtless greatly exaggerated.
The pueblos of Walpi, Mishongnovi, and Shongopovi, situated in the
foothills, were probably abandoned about the time of the Pueblo
rebellion, and new villages built on the adjacent mesas for the purpose
of defense against the Spaniards, whose vengeance was needlessly
feared. The reconquest of the New Mexican pueblos led many of their
inhabitants to seek protection among the Hopi toward the close of the
17th century. Some of these built the pueblo of Payupki, on the Middle
mesa, but were taken back and settled in Sandia about the middle of the
18th century. About the year 1700 Hano was established' on the East
mesa, near Walpi, by Tewa from near Abiquiu, New Mexico, who came on
the invitation of the Walpians. Here they have lived uninterruptedly,
and although they have intermarried extensively with the Hopi, they
retain their native speech and many of their distinctive tribal rites
and customs. Two other pueblos, Sichomovi on the First mesa, built by
Asa clans from the Rio Grande, and Shipaulovi, founded by a colony from
Shongopovi on the Second or Middle mesa, are both of comparatively
modern origin, having been established about the middle of the 18th
century, or about the time the Payupki people returned to their old
home. Thus the pueblos of the ancient province of Tusayan now consist
of the following: Walpi, Sichomovi, and Hano, on the First or East Mesa
; population in 1900, 205, 119 and 160, respectively, exclusive of
about twenty who have established homes in the plain ; total 504.
Mishongnovi, Shongopovi, and Shupaulovi, on the Second or Middle mesa;
estimated population 244, 225, and 126; total 595. Oraibi, on the Third
or West mesa; population in 1890, 905. Total Hopi population in 1904
given as 1,878.
Social
Organization.
The Hopi people are divided into several phraties, consisting
of numerous clans, each of which preserves its distinct legends,
ceremonies, and ceremonial paraphernalia. Out of these clan
organizations have sprung religious fraternities, the head men of which
are still members of the dominant clan in each phraty. The relative
importance of the clans varies in different pueblos ; many that are
extinct in some villages, are powerful in others.
Bancroft, in Volume 3 of his "Native Eaces," gives the following:
''Most of the Pueblo tribes call themselves the descendants of
Montezuma; the Moquis, however, have a quite different story of their
origin. They believe in a great Father living where the sun rises ; and
in a great Mother, whose home is where the sun goes down. The Father is
the father of evil, war, pestilence, and famine; but from the Mother
are all joys, peace, plenty, and health. In the beginning of time the
Mother produced from her western home nine races of men in the
following primary forms : First, the Deer race; second, the Sand race;
third, the Water race; fourth, the Bear race; fifth, the Hare race ;
sixth, the Prairie-wolf race ; seventh, the Rattlesnake race ; eighth,
the Tobacco-plant race ; and ninth, the Reed-grass race. All these the
Mother placed respectively on the spots where their villages now stand,
and transformed them into the men who built the present Pueblos. These
race-distinctions are still sharply kept up ; for they are believed to
be realities, not only of the past and present, but also of the future;
every man when he dies shall be resolved into his primeval form; shall
wave in the grass, or drift in the sand, or prowl on the prairie as in
the beginning."
The following legend concerning the building of the Moqui villages upon
impregnable bluffs, is related bv William E. Curtis in his "Children of
the Sun;" 1883:
"The Moquis, who live in Arizona, seventy miles northwest of Zuni, have
a legend that the earth was once a small island, inhabited by one man,
whose father was the sun, and whose mother was the moon ; that the gods
sent a wife to him to cheer his loneliness, and that the earth grew as
their family multiplied. The children became dissatisfied and restless
after years, began to wander, and built up towns. Visits between them
became infrequent, and finally ceased, until in generations their
common ancestry was forgotten. Centuries ago a war broke out between
the Pueblo, or permanent Indians, and the wandering tribes, and the
former were driven to the rocks and caves, where they built nests like
wrens and swallows, erected fortifications and watch towers, dug
reservoirs in the rocks to catch the rainfall, and held their enemies
at bay. The besiegers were beaten back, but the hollows in the rocks
were filled with blood, and it poured iii torrents through the canyons.
It was such a victory that they dare not try again, and when the fight
was over they wandered to the southward, and in the deserts of Arizona,
on isolated, impregnable bluffs, they built new towns, and their
descendants, the Moquis, live in them to this day."
From the same authority is taken the following
"The Moquis are an isolated relic of a once great nation. Their home,
like Acoma, is upon a high, rocky island, separated from the rest of
the world by an ocean of sand. It is a natural fortification, and can
be approached only by climbing a long, narrow serpentine path in the
crevices of the rocks. In Coronado's time, Moquis was known as the
Province of Tusayan, and consisted of seven towns with a population of
about twenty thousand. All the villages stand to-day, but the people
are reduced to a mere handful. The villages occupy the entire width of
a broad mesa or tableland, and, standing immediately in front of the
houses, one may look down a precipice five hundred feet. On the rim of
this rocky wall the children play and the goats feed. The houses are
the same as those of Zuni, except that they built them of stone instead
of adobe, and the customs of the two places are similar.
"Like the inhabitants of all other pueblos, the Moquis are rapidly
dwindling away, and in thirty years during which civilization has known
something of them their numbers have decreased from six thousand,
according to the census of 1850, to one thousand six hundred and four."
The Catholics, as before stated, failed to impress the Moquis, and next
to attempt it were the Mormons who, according to the "Journal-Miner" of
September 13th, 1869, fitted out an expedition to strengthen the "Moqui
Mission which lies about eight days travel southeast of St. George, by
sending W. B. Markeville, Ira Hatch, Thales Haskelf, and about twenty
other brethren, armed and fitted out, to that point, to protect the
Moquis from the Xavahos." This mission, like many others at the time,
proved a failure, and it was several years later before the Mormons
established settlements in Arizona.
Continuing Mr. Curtis says:
"The Moquis tradition is that their fathers used to live far in the
North, and that long years ago barbarous tribes of Indians drove them
from their houses into the mountains, where they now^ reside, and where
they fortified and defended themselves. The Moquis houses are of the
same order of architecture as the ruins of Colorado; their general form
is identical, and the same material is used. The present villages are
upon high, impregnable cliffs, while the ruins are all in the valleys.
When the emigration took place cannot be determined, but it must have
been centuries ago, as the houses of the present pueblos were old when
the Spaniards found them in 1540, and were even then crumbling in
decay. One evidence of the age of the present villages is that across
the space between them, paths have been worn in the solid rock to a
depth of several inches, and remembering that the shoes of the people
are soft-soled moccasins, the geologists thiiik it must have been a
thousand years.
"Dr. Tenbroek, who visited the place in 1852, placed the population of
the seven Moquis pueblos at eight thousand. He says: 'They believe in a
great father who lives w^here the sun rises, and a great mother who
lives where the sun sets. Many, many years ago their great mother
brought from her home in the west nine races of men. First, the Deer
race ; second, the Sand race; third, the Water race; fourth, the Bear
race; fifth, the Rabbit race; sixth, the Wolf race; seventh, the
Rattlesnake race; eighth, the Tobacco plant race; and ninth, the Reed
grass race.
" 'Having placed them here where their villages stand, she transformed
them into men, who built the pueblos, and the race distinction is still
kept up. One told me he was of the Sand race, and another that he was
of the Rabbit race. The Governor is of the Deer race. They are firm
believers in metempsychosis, and that when they die, they will resolve
into their original forms and become deer, bears, etc. Shortly after
the pueblos were built, the great mother came in person and brought
them all the domestic animals they have, cattle, sheep, and donkeys.
Their sacred fire is kept burning constantly by the old men, and they
fear some great misfortune would befall them if they allowed it to be
extinguished.
" 'Their mode of marriage might be .introduced into civilized life.
Here, instead of the swain asking the hand of the fair one, she selects
the man of her fancv and then her father proposes to the sire of the
dusky youth. Polygamy is unknown among them, but if at any time the
husband and wife do not live happily together, they are divorced and
can remarry. They are a happy, simple, contented and most hospitable
people. The vice of intoxication is unknown and they have no kind of
fermented liquors. When a stranger visits them, the first act is to set
food before him and nothing is done till he has eaten. The women are
the prettiest squaws I have ever seen, and are very neat and
industrious. While virgins, their hair is done up on either side of the
head in rolls ; after marriage they Avear it in braids or loosely.
' "Dr. Edward Palmer writes: 'In May, 1869, in company with the Rev.
Vincent Oolyer, I visited the Moquis Indians. One night, while camping
near the town, we wished some corn for our horses. The Governor being
made aware of the fact, mounted the top of the house and called aloud.
A movement was soon discernible, housetops and doors being occupied by
listeners. The Governor repeated his call several times. Soon from
every quarter corn was brought in flat baskets until more than enough
was procured, for which we were expected to pay nothing, but Mr. Colyer
gave them some flannel. They were surprised to see us giving corn to
our horses, because it is raised with so much difficulty that they use
it only for their own consumption.
" 'The Governors of the Moquis towns are accustomed to mount their
housetops at night and give instructions regarding the labors of the
following day. The night before we left the town of Oraybi one of these
harangues was made, and we were informed that the Governor had
instructed all the people to go out early the next morning and kill
jack rabbits, which were eating up the corn. Early the next morning the
men turned out, according to orders, accompanied by the women, whose
business was to take care of the game. Eabbits are an important article
of food with these Indians, and their skins are cut up into clothing.
The implement used in capturing them is the boomerang, which is shied
at the legs of the animal.
" 'The Governor invited Mr. Colyer, Lieut. Grouse and myself to dine
with him at his house. He received us cordially, showing us a silver
headed ebony cane, a gift from President Lincohi. Dinner being
announced, a blanket was spread upon the floor, and upon it were
arranged dishes filled with dried peaches, a good supply of boiled
mutton, and a large basket of corn cakes as blue as indigo, made from
the meal of the blue corn. There were also some dishes filled with a
sweet liquid made by dissolving the roasted center of the agave plant
in water. There were neither plates, knives, forks, spoons nor napkins,
but the dinner was clean, as was everything else about the house. The
bread answers for both plate and spoon. You take a piece, lay a
fragment of mutton and some peaches upon it, or a little of the sweet
liquid, and bolt the mass, plate, spoon and all. This dinner, though
prepared and cooked by Indians, of food produced entirely by
themselves, tasted better than many a meal eaten by us in the border
settlements, cooked by whites.'
In The Eleventh Census of the United States, 1893, Thomas Donaldson
gives the following in reference to the Moqui Pueblo Indians of Arizona:
"The Moqui people are rich in legends and folklore. They have their
stories of giants, giantesses, hobgoblins, fairies, and all kinds of
spirits, which they believe once lived and inhabited the earth in time
long since gone by. Every cliff and mesa, every mountain and canyon,
has some story attached to it which the natives treasure with care. All
these legends, traditions, and stories are transmitted, orally, from
generation to generation, with minutest exactness of circumstances and
detail. A child in telling these stories is attentively listened to by
its elders and quickly prompted if it makes a mistake in any
particular; so we can feel assured in reading any of these legends
received directly from these people that they accord with the true,
literal, Indian version. These people also have their superstitions and
their belief in ghosts.
"In the Butte country, south of Aw^atubi, there is a hole in the ground
which can be descended to a great depth, with curious hieroglvphics all
along down the almost perpendicular sides of the hole, w^hich is only
large enough to admit the body of a man. The Moquis never approach this
hole without first scattering sacred meal and uttering prayers. Near it
is a cave wiiere it would be quite safe to cache any treasure, for so
great is the fear both the Navajos and Moquis have of it that they will
go a long distance to avoid passing its mouth. This cave was explored
by Mr. Keam and Mr. Steven, guided by Polaki, and when its remotest
corners were reached they found it inhabited only by large numbers of
hedgehogs.
"After their harvest their religious ceremonies begin, in which they
thank the Great Spirit for blessings vouchsafed to them, and ask that
the coming days be prosperous; that drought, famine and pestilence be
kept away, and that the supposed ancient prosperity and mighty
condition of their race be ultimately restored. It is evident that they
are hard-working people, for almost every moment of their time is spent
in obtaining the necessaries of life, as they are poor and in a barren
country. A day now and then is appointed for sports, which only the men
attend, dancing and horse-racing, the latter being the principal sport.
For the horse-racing they go into the desert and select grounds at a
point where they can be seen from the mesas, and when the day arrives
the men all come mounted on their best ponies, dressed in a variety of
costumes, some in the cast-off clothing of the white man, some in only
a 'gee' string (breech-cloth), eagle feathers, a pair of moccasins, and
an old plug hat, suggesting the story of the Georgia cavalryman's
uniform; some tastefully and others most gorgeously arrayed in finerv
of their own invention and manufacture. Wlien the races open, the
people form two lines, facing each other, the distance between them
being about thirty feet. Usually but two race at a time. Those entering
the contest ride away three hundred, four hundred, or five hundred
yards, to some point agreed upon; then, turning, they dash forward,
riding to and between these lines to a lariat, which has been drawn
across from one side to the other. All the spectators act as judges.
There is never any dispute as to the result of a race, no matter how
much has been staked upon it, one way or the other. The wildest
demonstrations of delight are indulged in by the winners, and the
losers join heartily in the general hilarity.
''In 1889 Mr. C. R. Moffet attended a tininina, or social dance, given
by the young men of Walpi. He thus describes it: 'We made our way
through the intricate windings of the narrow streets to nearly the
opposite side of the village, where we found about forty men assembled
in a long, low, and narrow hall. As only one very poor dip was burning,
and as the only opening through wall or roof was a very low and narrow
door near one end, it is safe to say that the lighting and ventilating
of their ballroom was not first class. The dancers had removed all
superfluous clothing, and it was extremely ludicrous to see an Indian
come in, and, after quietly greeting those present, with great dignity
take off his shirt and hang it up, just as a white man under similar
circumstances would remove his great coat and hat. The musical
instruments were a tom-tom, made of a section of hollow Cottonwood log,
one end of which was covered with dried muleskin, a number of gourds,
filled with pebbles, and, wonderful innovation, a half string of
sleigh-bells. The pebble-filled gourds and the bells were rattled, and
the tom-tom, beaten with a heavy stick, came in from time to time like
a bass drum, and the dancers, in a long single file, kept time. First
but the right foot of each moved to the music, then both feet, then
both feet and one arm, then all the limbs, then the head, then the
whole frame fairly writhed. The line slowly retreated to the back of
the hall, but at once advanced with ever accelerating speed, ending in
a terrific bound. All this in perfect unison, keeping time to the
music, all the dancers chanting the story of their tribe. First, low
and plaintive the song, telling the death of some renowned chief, or
great misfortune of their people; then higher, telling of the capture
of whole herds of deer and antelope and big horns, by their mighty
hunters ; then higher, ever higher, telling the adventures of their
brave warriors on the fields of strife, and ending in a terrible yell,
that marked the close of a wonderful exploit of some death-dealing
chief. The wavering light, the shadowy corners, scarcely lighted at all
; the rattling bells and gourds, and the mournful tom-tom; the long
line of nearly nude Indians, their long hair streaming out behind,
marching, bounding, writhing, and wildly tossing their arms ; and the
strange song, now "soft and low, now loud and fierce, formed a scene
oppressively w^eird, and never to be forgotten. The tininina ended at
about ten o'clock.'
"The Moquis bury their dead with much ceremony. They do not put them in
boxes or coffins, but wrap them in blankets and lay them away in the
rocks with bowls of sacred meal, meat, water, corn, and fruits. This is
not done from any superstitious notion that these things are they are
symbols of certain ideas. The women are the chief mourners and are
grief stricken at their loss. The great altitude of the town with the
consequently rare and pure air prevents odors.
''Their form of courtship and marriage is very simple. In this part of
their life neither priests nor civil officials have anything to do.
When a young man seeks a wife he pays court to a maiden of his own
choosing, and if he is favored she sends him a basket of variously
colered peki, or peky, which signifies that she is willing to marry
him. Then he, with all his people, visits her family, and they have a
little fete. This is returned, when the young man goes away with the
girl, now his bride, and lives in her house. These people are very
moral and hold in most sacred regard the family life. They do not marry
sisters or cousins, and they invariably go out of their family or gens
to select wives or husbands.
"The Moquis, it is said, believe in a great spirit, who lives in the
sun and who gives them light and heat. With the Moquis there are male
and female in the idea of deity ; the earth is the female, and all
living things are the issue.
"The Moquis know one all-wise and good spirit, Cotukinuniwa, 'The Heart
of the Stars.' They have also Balikokon, the Great Water Snake, the
spirit of the element of water, and they see him in the rains and
snows, the rivers and springs, the sap in the trees and the blood in
the body. The whole Moqui heavens are filled, too, with Katcina,
angels, or literally, 'those who have listened to the Gods.' All going
to be of any use to the dead, but because the great dead men of the
Moqui nation at some time before they died, saw Katcina and received
messages from them, and some of the chiefs now living have seen them,
too. As it is so often found in the religion of a people who are low in
mental development, and in whose pitiful lives the hours of trial and
privation and sorrow are much more numerous than the happy ones, the
spirit of good, though all-wise, is not all-powerful, so it is found
here. Cotukinuniwa loves his children and would send to them nothing
but good ; but that he cannot always do, for Balilokon is sometimes
stronger than he, and wills evil. Yet it would not be right to call
Balilokon the spirit of evil, for he is by no means always so. When he
is pleased the mists and rains fall gently and the sap runs lustily
through plants and trees, giving them vigorous growth; the springs and
rivers are full, but clear, giving abundance of good water to the
people and their flocks, and the blood flowing in the veins of the
children of the tribe is the blood of health; but Balilokon is
sometimes angered and the rains come not at all, or come in deluges
that destroy ; the rivers are dry or are raging floods; the sap is
withdrawn from the plants and trees and they die, and the blood of the
people flows through their veins but to poison. There have been tunes
when the anger of Balilokon it seemed no ceremony or prayer could
appease; then hundreds of the people went down to death, and one time,
away in the dim past, so many moons ago that their wisest one cannot
tell how many, he sent a great flood that covered nearly all the earth,
and but verv few of the people and not many THE HOPI (or MOQUI). 155 of
the beasts were saved. Balilokon, having it in his power to do so much
of evil, is the god most prayed to, and in his name almost all the
ceremonies are held. At the foot of the cliff at the southern point of
the mesa is a large rock (Moqui luck shrine) with a nearly flat top,
about 8 feet in size, and a few yards to one side of it is a well worn
trail. On the top of the rock are thousands of pebbles, seemingly every
one that could possibly be lodged there, and around the base are other
thousands that have fallen. It is the great luck stone, and from time
immemorial have the children of the villages gone there to get
forecasts of their lives. Each little devotee of the blind goddess
selects three pebbles, and while walking dovm the trail, throws them,
one by one, upon the rock. If but one pebble lodges, the thrower will
know much of sorrow and disappointment, yet his efforts will sometimes
bear good fruits. If two pebbles stay he will find more than the
average of success, and if all three lodge upon the top he may march
onward boldly, for what can withstand him? Should all the little stones
fall off, what then? Well, the child can ask himself but one question,
'Why was I bomr
" 'In the "neck" or "saddle" which connects the first of the Moqui
'islands' or rock (the first or eastern mesa, on which is Walpi) with
the main tableland, is a shrine of great importance. It is a little
inclosure of slabs of stone surrounding a large stone fetich, which has
been carved into a conventional representation of the sacred snake. In
two small natural cavities of the dance rock are also kept other large
fetiches (Charles F. Lummis, in 'Some Strange Corners of Our Country.'
1892.)
"At points about the Moqui villages are altars and shrines, on or in
which are idols made of wood or pottery, and at which the Moquis
individually worship. Near Oraibi is a noted Phallic shrine. The Moqui
worship or devotional acts are largely private. Their communal and
public worship are generally by dancing or in games. Some of these
shrines may be the remains of the old Catholic worship. '
Mr. Donaldson, in the same publication quoted in the preceding chapter,
also gives the following: "The Moqui Pueblos of Arizona and Pueblos of
New Mexico are citizens of the United States by virtue of the laws of
the Mexican republic. "So good an authority as Governor L. Bradford
Prince, of New Mexico, ex-Chief Justice of the Territory, in his
History of New Mexico, page 327, says: '"By the treaty of Guadalupe
Hidalgo all inhabitants of New Mexico, except those who chose formally
to retain the character of Mexican citizens, became citizens of the
United States, with the same rights and privileges as all other
citizens.' "The Moqui Pueblos were then inhabitants of New Mexico as
well as the Pueblos. Neither formally, after the treaty, announced
their intention to remain citizens of Mexico, but, on the contrary,
have aided the United States with soldiers in war and by remaining good
citizens in peace. The Fifteenth Amendment to the Constitution of the
United States, in its inhibition of citizenship to Indians not taxed,
does not apply to the Moqui Pueblo or Pueblo Indians (not taxed),
because the same could not set aside the contracts as to their
citizenship made between the United States and the republic of Mexico
by the eighth and ninth articles of the treaty of Guadalupe Hidalgo.
Neither the Moc[ ui Pueblos nor the Pueblos have exercised the right of
suffrage to any extent since they became citizens of the United States.
This fact should have no weight against their right of citizenship,
especially in the case of the Pueblos of New Mexico. " Suffrage is not
a natural right; it is a privilege, and is conferred by the state. The
citizen need not vote; there is no law to force him to vote ; neither
does he lose any rights or remedies for wrong by not voting. He can
vote or not, as he likes. Thousands of American citizens do not vote,
but they are citizens nevertheless."
The History of Arizona by Thomas Edwin Farrish 1918
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