Los Angeles County CA Archives History - Books .....Chapter 1 The Indians Of California 1927
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Book Title: History Of Monrovia

CHAPTER I THE INDIANS OF CALIFORNIA

A CONSIDERATION of the earliest peoples that lived in the neighborhood of
Monrovia would be a most engaging occupation if there were definite information
concerning them. Such information as we have has always given historians a
choice morsel to ruminate upon. The derivation of the American Indian has
challenged the science of anthropology and no one attempts to do more than spin
interesting theories, some of which deserve a place among works of fiction
rather than those of sober fact.

  That the Indian flourished at a period of great antiquity, there is now but
little doubt. There is probably as much reason to believe that the human race
originated on the American continent as upon the Eurasian. This is not a theory
based upon information, but a possibility supported by lack of information on
the subject. Many eras have come and gone since man made his advent upon the
globe, and any one quarter of it can claim the distinction of being the original
birth place as well as another.

  Ethnologists claim to discern a great similarity between the American Indian
and the Mongolian races, and assert that if certain of the latter were garbed as
Indians, it would be difficult to distinguish them from the tribesmen.

  Linguists assert they can identify Asiatic tongues in the languages of many of
the Pacific coast Indians, and that such a fact could not exist without the
intermingling of races. Not only is this probable, but it would seem inevitable,
from the known association between the peoples of the two continents.

  Science tells us that we are even yet in the recessional period of the last
ice age; that one thousand years ago, Behring Strait was frozen over, affording
natural passage back and forth between the two continents among the polar
inhabitants thereof. If that were true, even five thousand years ago, or at any
other remote period, it would explain the possibility of the peopling of this
country by the nomadic Asiatic tribes, or the reverse, if America proved to be
the cradle of the human race.

  That there has been an influx of Asiatics to the American shores at all times
to a very remote period is now a well established fact. This would explain the
influence of the Asiatic tongues in this country, even if it did not explain the
origin of our peoples.

  When we study the physical features of the globe with reference to Asia and
the Northern continent, and in connection with the Japan current, we readily
discover the key to this commingling of races. Our geographies give us an
entirely false idea of directions between California and Japan. Our common
conception of a trip that would carry us along the coast of North America to the
Aleutian Isles, thence across to northern Siberia and down the coast to Japan,
is that it would be more or less the shape of a horseshoe and, in our opinion,
would be a very roundabout way. This error is carried in the student mind due to
the manner in which maps of continents are projected in our geographies. An
inspection of a globe containing a map of the world will demonstrate that such a
trip as above outlined would be substantially the shortest route by which Japan
can be reached, and furthermore, that it lies in almost a straight line. But the
important factor lies in the fact that the Japan current is like a mighty river
in the ocean, and after leaving Japan washes the shores of Asia and North
America until it reaches Mexico when it returns across the ocean to Manila along
a more southern route.

  During the eighteenth and nineteenth centuries, sixty-nine instances have been
recorded of the carrying of disabled Japanese and Chinese junks by this current
from Asiatic waters to the American shores. In nearly all of these instances
some members of the crews were able to sustain life by catching such fish as
they could and catching and conserving rainwater. Some of the crews fell among
inhospitable Indians who slew the males and retained the females as wives, while
others, more fortunate, were kindly treated and assimilated by the natives.

  It is reasonable to suppose that these derelicts with their cargoes of human
freight have been thrown upon these shores ever since seamanship has been known
to the Asiatic races. Our acquaintance with primitive peoples impels the belief
that seacraft in some rudimentary form at least, is one of the earliest
accomplishments of the human race. If, then, the Pacific Coast has been
augmented by Asiatic races from time immemorial, that fact explains the
similarity of tongues said to exist between the Asiatic and American continents,
and to insure that the nomadic tribes of America have received the continued
infusion of Asiatic blood.

  The Indians of the Santa Barbara Channel were said, at the time of the
discovery of the country by the Spaniards, to be a superior race with an
intelligence far above their neighbors. Their homes were far more substantial
than those of their surrounding tribesmen, and they possessed trading qualities
and characteristics which suggested Chinese origin.

  The Indians were highly clannish, each tribe being given to but little
association with other tribes. The State of California was filled with many
small bands or tribes each of which was unfamiliar with the language of other
tribes, even when living within twenty miles of each other. This linguistic
multiplicity is difficult to understand, especially when the languages were
frequently structurally at great variance which would seem to discount the idea
of any but a very remote common origin.

  Hugo Reid, a Scotchman, came to California at an early day and settled among
the Indians of San Gabriel Mission. He lived among them and studied their
language and domestic customs and wrote quite extensively about them. From his
writings we learn that the Indians always lived in groups, each collection of
huts being called by the Spanish, a rancheria. The Indians gave each little
village a name just as we name our cities and villages.

  In 1852 Mr. Reid published a number of letters in the Los Angeles Star, parts
of which are incorporated herein. We quote from his letters in their order:

Letter I

  "The following are the rancherias, with the corresponding present names:
   

Yang-na            Los Angeles
Sibag-na           San Gabriel
Isanthcog-na       Mission Vieja (Old Mission)
Sisit Canog-na     Pear Orchard
Sonag-na           Mr. White's Place
Acurag-na          The Presa
Azucsag-na         Azusa
Cucomog-na         Cucamonga
Pasinog-na         Rancho del Chino
Pimocag-na         Rancho de Ybarra
Awig-na            La Puente
Chokishg-na        La Jaboneria
Pimug-na           Island of S. Catalina
Toybipet           San Jose
Hutucg-na          Santa Ana (Yorbas)
Ahupquig-na        Santa Anita
Mang-na            Rancho Feliz
Hahamog-na         Rancho Verdugos
Cabueg-na          Cahuenga
Pasecg-na          San Fernando
Suang-na           Suanga (Wilmington)
Pubug-na           Alamitos
Tibahag-na         Cerritos
Chowig-na          Palos Verdes
Nacaug-na          Carpenter's Farm
Kinkipar           Island of S. Clemente
Houtg-na           Rancho Lugo


  "Imp and San Bernardino, etc., belonged to another distinct tribe possessing a
language not at all understood by the above lodges, and, although reduced by the
Spanish missionaries to the same labor and religion, they never amalgamated
their blood, they being considered as much inferior, and named Serranos
(Mountaineers).

  "The captains, or chiefs, of each lodge took its name followed by ic, with
sometimes the alterations of one or more final letters. For instance, the chief
of Azucsag-na, Azucsavic, that of Sibag-na, Sibapic. The title of a chief's
eldest son was Tomear, of his eldest daughter, Manisar.

  "Suanga was the most populous village.

  "The Cahuillas were named by the Spanish missionaries, thus misnamed as a
tribal name, the word cahuilla signifying master."

Letter II

  "They have a great many liquid sounds, and their gutterals are even softened
down so as to become agreeable to the ear. (The following is the conjugation of
a verb)

Nahacua, to hear
Nonim nahacua      I hear
O-a nahacua        Thou hearest
Mane nahacua       He or she hears
Non him nahacua    I heard
O-a him nahacua    Thou heardst
Mane him nahacua   He or she heard
Nop nom nahacua    I shall hear
O-pam nahacua      Thou shalt hear
Mane-pom nahacua   He or she shall hear."

              Letter III — Gabrielino

  "The Santa Inez tongue is understood by the Indians of the Purissima, Santa
Barbara and San Buenaventura, with this difference, that the two latter splutter
their words a little more, which almost seems impossible. The l is used in this
tongue although not in the Gabrielino which is strange. The only word in the
Gabriel tongue which has an l is an interjection, alala, equal to our Oho! The
Serranos have no l either, in use, and their language is as easy as that of the
San Gabriel. The Serranos generally employ a t, when the Gabrielinos would use
an r."

Letter IV

  "Father, mother, husband, son, daughter, face, hair, ear, tongue, mouth, and
friend are words never used without a personal pronoun, as, father, nack, my
father, ni nack; thy father, mo nack; his or her father, a nack. If they had
children, instead of saying ni asum, my husband, they often say ni taliaisum,
which may be translated 'part of my body.' All brothers older than the speaker
are styled apa, ni apa, my brother, all younger, by apeitz, my younger brother.
They have no word to express Indian. Tahat signifies people. The whites are
termed chichinabro, reasonable beings. Faces and eyes are expressed by the same
word. Ear, nanan; the leaves of a tree are called its ears. Snow and ice are the
same. Tobagnar, the whole earth; lahur, a portion of it, a piece of land.
Caller, forest. No word to signify tree; all varieties have their special names.
Cabatcho, good looking. Zizu, devil, an evil spirit. Qua-o-ar, God. Held in
great reverence, and the name was seldom pronounced among them. They generally
used the term Y-yo-ha-riv-gnina, that which gives us life."

Letter V — Government, Laws and Punishment

  "The government of the people was in the hands of the chiefs, each captain
commanding his own lodge. The command was hereditary in a family, descending
from father to son, and from brother to brother. If the right line of descent
ran out, they immediately elected one of the same kin, nearest of blood. Laws in
general were made as they were required, with the exception of some few standing
ones. Robbery and thievery were unknown among them; and murder, which was of
rare occurrence, was punished by shooting the delinquent with arrows until he
was dead. Incest was held in deep abhorrence and punished with death; even
marriages between kin folks were not allowed. The manner of death was by
shooting with arrows.

  "All prisoners of war were invariably put to death, after being tormented in
the most cruel manner. This was done in presence of all the chiefs, for as war
was declared and conducted by a council of the whole, so they had to attend to
the execution of enemies in common. A war dance on such an occasion was
therefore grand, solemn and maddening.

  "If a quarrel ensued between two parties, the chiefs of the lodge took
cognizance of the case and decided according to the testimony produced. But if a
quarrel resulted between parties of distant lodges, each chief heard the
witnesses produced by his own people, and then in council with the chiefs of the
other side, they passed sentence. Should they disagree, another chief,
impartial, was called in, who heard the statements made by the two captains, and
he decided alone. There was no appeal from his decision. Whipping was never
resorted to as a punishment, restitution being invariably made for damages
sustained in money, food and skins.

  "If a woman proved unfaithful to her husband and he caught her in the act, he
had a right to put her to death, if he chose, without any interference by any of
the tribe. But what was more generally practiced, he informed the paramour he
was at liberty to keep her, and then he took possession of the other's spouse.
The exchange was admitted as legal by all concerned, and the paramour would not
object.

  "Although they counted by moons, still they had another mode for long periods,
which was to reckon from the time the sun was farthest north till it was at its
southern extremity, and then back again. Summer was counted from the time frogs
were first heard to croak. This was used to count war scrapes by, and under the
recollection of the chief. When other tribes had to be chastised, the chief sent
an express to all other lodges. A number of male children were taught from early
childhood to listen to long stories by the chief and to repeat them word for
word. In this manner, they became so perfect as to be able to recite the longest
oration anyone could produce.

  "They were not much given to travel, for they relate of only one who left his
people and proceeded north until he came to the land where the geese bred; and
even he appears to have possessed that property ascribed to his race; for on his
return, he informed them of having fallen in with people whose ears reached down
to the hips, others of small stature. . . "

Letter VI — Food and Raiment

  "The animal food used by the Gabrielinos consisted of deer meat, young
coyotes, squirrels, badgers, rats, gophers, skunks, raccoons, wildcats, small
crows, blackbirds, hawks, and snakes with the exception of the rattle snakes. A
few ate of the bear, but in general it was rejected on superstitious grounds. A
large locust or a grasshopper was a favorite morsel, roasted on a stick at the
fire. Fish, quails, seals, sea otter and shellfish formed the principal
subsistence of the immediate coast rangers and islanders. Acorns, after being
divested of the shell, were dried and pounded in stone mortars, put into
filterers of willow twigs, worked into conical form and raised on little sand
mounds, which were lined inside with two inches of sand; water was added and
mixed up, filled up again and again with more water, at first hot and then cold
until all the bitter principle was extracted, the residue was then collected and
washed free of any sandy particle it might contain; on settling, the water was
poured off; on being boiled it became a sort of mush, and was eaten when cold.
The next favorite food was the kernel of a species of plum, which grows in the
mountains and islands. It is sometimes called the mountain cherry, although it
partook little of either, having a large stone wrapped in fibre and possessing
little pulp. This, when cooked, formed a very nutritious, rich, sweet aliment,
and looked much like dry frijoles. Chia, which is a small, gray, oblong seed,
was procured from a plant apparently of the thistle kind, having a number of
seed vessels on a straight stalk, one above the other, like sage. This, roasted
and ground, made a meal which was eaten, mixed with cold water, being of a
glutinous consistency and very cooling. Pepper seeds were also much used;
likewise the tender tops of wild sage. Salt was used sparingly, as they
considered it had a tendency to turn the hair gray. All their food was eaten
cold, or nearly so.

  "The men wore no clothing. The women of the interior wore a short waist skirt
of deer-skin, while those of the coast had otter-skin. Covering for sleeping
consisted of rabbit-skin quilts. The women wore earrings, the men passing a
piece of cane or reed through the ear lobe. The earrings of the women were
composed of four long pieces of whale's tooth, ground smooth and round, about
eight inches in length, and hung, with hawk's feathers, from a ring of abalone
shell. Their necklaces were very large and heavy, and consisted of their money
beads, of beads made of black stone, and pieces of whale's teeth, ground round
and pierced. They used bracelets of very small shell-beads on both wrists."

Letter VII — Marriages

  "Chiefs or captains had one, two or three wives, as their inclinations
dictated, their subjects only one. When a person wished to marry, and had
selected a suitable partner, he advertised the same to his relations. On the day
appointed, the male portion of the lodge and male relations living at other
lodges brought in their contributions of shell-bead money, generally to the
value of twenty-five cents each. The contributions ready, they proceeded in a
body to the residence of the bride, where all her relations were assembled. The
money was then divided equally among them, the bride receiving nothing as it was
a purchase. After a few days, the bride's female relations returned the
compliment in taking to the bridegroom's dwelling baskets of meal made of chia,
which was distributed among his male relations. These preliminaries over, a day
was fixed for the ceremony, which consisted in decking out the bride with
innumerable strings of beads, paint and skins. Being ready, she was taken up in
the arms of one of the strongest of the tribe who carried her, dancing, toward
her sweetheart's habitation, all her family connections dancing round and
throwing food and edible seeds at her feet at every step, which were collected
by the spectators as best they could in a scramble. The relations of the groom
came and met them, taking away the bride from the carrier, and doing the duty
themselves by likewise joining in the ceremonious walking dance. On arriving at
the bridegroom's lodge, who was within waiting, the bride was inducted into her
new residence, placed beside her husband, and baskets of seeds emptied on them
to denote blessing and plenty. These were likewise scrambled for by the
spectators, who, after gathering up all the 'seed-cake' departed, leaving them
to enjoy their honeymoon according to usage. The bride never visited her
relations from that day forth, but was at liberty to receive their visits.

  "Should the husband beat the wife and ill-treat her, she gave advice of it to
her lodge, when her relations collected all the money which had been paid at her
marriage, took it in deputation to the husband's lodge, left it with him and led
off the wife, whom they married immediately to another."

Letter VIII — Birth and Burial

  "Immediately on the birth of a child, the mother and infant were purified, in
the following manner: In the center of a hut a large hole was dug, and an
immense fire was kindled in which large stones were heated until red-hot. When
nothing remained but hot embers and the stones, bundles of wild tansy were
heaped on the same and covered all over with earth, with the exception of a
small chimney or aperture. The mother had then to stand over the aperture with
her child wrapped up in a mat, flannel fashion. Water was then poured, by
degrees, in at the opening, which caused immense quantities of steam or vapor,
causing the patient to hop and skip a little at first and provoked profuse
perspiration afterwards. When no more steam was procurable, the mother and child
lay down on the heap, covered up, until the steaming was renewed again. Three
days was the term of purification, mornings and evenings being the times of
sweating. No food was allowed the mother during that time, and her drink (water)
was warmed. She was now allowed to eat of everything at discretion, with the
exception of animal food, which was debarred her for two months. Her diet at
length complete, three pills were prepared of the size of a musket ball,
composed of one part of meat and one part of wild tobacco. These swallowed, she
was allowed to eat meat, but she was not permitted to share her husband's bed
until the child was able to run.

  "When a person died, all the kin collected to mourn his or her loss. Each one
had his own peculiar mode of crying or howling and one could be as easily
distinguished from the other, as one song from another. After lamenting awhile,
a mourning dirge was sung in a very low tone, accompanied by a shrill whistle,
made by blowing into deer's bones. Dancing can hardly be said to have formed a
part of their rites, as it was merely a monotonous action of the foot by
stamping on the ground. This was continued until the body showed signs of decay,
when it was wrapped up in its covering with the hands across the breast and tied
from hand to foot. A grave having been dug in their burial place, the body was
interred according to the means of the family, by throwing in seeds, etc. If the
deceased was the head of the family, or a favorite son, the hut was set fire to
in which he died, and all of his goods and chattels burned with it, reserving
only some article with which to make a feast at the end of twelve months."

Letter IX— Medicines and Diseases (Omitted)
[Transcriber's note - omitted by author]

Letter X — A Legend

  "There were seven brothers who married seven sisters,— according to their
respective ages,—and they lived in a large hut together. The husbands went daily
to hunt rabbits, and the wives to gather flag-roots, for food. The husbands
invariably returned first, and on the wives' arrival reported always bad luck in
hunting, with the exception of the youngest brother, who invariably handed his
wife a rabbit. Consequently the poor women fared badly in regard to animal food.
This continued as a daily occurrence for a length of time, until, in a
conference held by the women, they expressed a conviction of being cheated by
their husbands, declaring it strange that with the sole exception of the
youngest husband, nothing was ever killed. At the same time, to find out the
truth, they agreed that the youngest should remain at home the following day
under pretense of toothache and watch the return of the party. Next day the men
as usual took their bows and arrows and set forth. The six sisters then
departed, leaving the other hidden among flags and rushes at the back of the
house, in such a position as to command a view of everything transacted within.
Several hours before sunset the hunting party returned laden with rabbits, which
they commenced roasting and eating, with the exception of one, which the
youngest put apart. The others called him a fool, telling him to eat the rabbit,
which, however, he refused to do, saying he esteemed his wife a little and
always intended to reserve one for her. 'More fool you,' said the others, 'we
care more for ourselves than for them.'

  "The feast concluded, the bones were carefully gathered together and concealed
in a suitable place outside. After some time the youngest wife arose and
presented herself in the hut, to the surprise of the males, who asked her where
she came from. 'I have been asleep at the back of the house,' she answered, 'and
have only this minute awakened, having had to remain behind from toothache.'
After a while the women came home, and ran to their sister asking for her
health. They soon found opportunity to leave the hut and learn the results of
the espionage, besides visiting the place where the bones were deposited. They
cried very much, and talked over what they should do. 'Let us turn to water,'
said the oldest. This was objected to by all the rest, saying that their
husbands would then drink them, which would never do. The second proposed that
they should turn into stones, which was likewise rejected, because they would be
trod upon. The third wanted them to turn into trees, which was rejected, as
their husbands would use them for fire-wood; and so on until it came to the turn
of the youngest, who proposed they should turn themselves into stars. An
objection was made on the ground that their husbands would always see them,
which was at length overruled from the circumstance of being out of reach. They
accordingly went to the lagoon where they procured flag-roots, and making an
engine (flying concern) out of reeds they ascended to the sky and located
themselves as the seven stars.

  "Only the youngest brother appeared to be vexed at the loss of his wife, and
sought her daily. One day, having wandered to the edge of the lagoon, his wife
had compassion on him and spoke, directed his attention to the machine they had
made, and told him to ascend. He did so, but not wishing him in their immediate
vicinity, they placed him a little way off.

  "A song survives having reference to the seven stars."

Letter XI — Sports and Games

  "Few games, and those of a gambling nature.

  "The principal one was called churchurki (or peon, Spanish). It consists in
guessing in which hand a small piece of stick was held concealed, by one of four
persons who com* posed a side who sat opposite to each other. They had their
singers, who were paid by the victorious party at the end of the game. Fifteen
pieces of stick were laid on each side, as counters, and a person named as
umpire, who, besides keeping account, settled the debts and prevented cheating,
and held the stakes. Each person had two pieces of wood, one black and one
white. The white one alone counted, the black being to prevent fraud, as they
had to change and show one in each hand. The arms crossed and the hands hidden
in the lap, they kept changing the pieces from one hand to the other. Should he
fail to guess right, he lost his peon, and counters allotted to the others, and
so on until the counters were all gone, or all the peons killed, when the others
had a trial. They bet almost everything they possessed. The umpire provided the
fine and was paid by the night.

  "Another game called charcharake, was played between two, each taking a turn
to throw with the points down, eight pieces of split reed, eight or ten inches
long and black on one side.

  "Another game, called hararicuar, consisted in throwing rods or canes of the
length of a lance, at a ring put in motion, to see who could insert it. The ring
was made of buckskin with a twig of willow inside, and four inches in diameter.
This is not played now.

  "Football was played by children and those swift of foot. Betting was indulged
in by the spectators."

PRIMITIVE MAN IN SAN GABRIEL CANYON

  One discovery made in the neighborhood of Monrovia bears mute evidence of an
occupation by man that reaches into the voiceless ages of the past and
establishes a civilization for this locality as ancient as that of any other
known portion of the globe.

  We quote from the Monrovia Messenger of January 15, 1891, which in turn quotes
from the Los Angeles Herald:

Discovery of Early Occupation by Man

  "The mouth of the San Gabriel Canyon lies three miles directly east of
Monrovia, from which canyon is obtained the water supply of Duarte, Azusa and
neighboring country. A correspondent of the Los Angeles Herald gives a well
authenticated account of an archaeological discovery of rare interest which has
been recently made:

  "About sixteen miles above its mouth, this canyon cuts transversely through an
old river bed that must have done service as a great water way many hundred
centuries before the date ascribed to Adam. The traverse section of this river
bed is plainly traceable in the face of the bluff as an immense curve of
stratified rock, harder than granite, resting upon its convex base, and
apparently quite as well defined as when the waters of the primeval world rushed
between its rising banks—the familiar 'rim rock' of modern mining experience.
This petrified water course is now the bedrock above which a mountain of gravel
and boulders is deposited to a depth of more than one thousand feet. In this
formation and by the crystallization of the sediment of the river bottom into
compact flinty rock, we have evidence of the amazing lapse of centuries that was
necessary to change the face of nature to the condition presented today, but
stranger still, a discovery recently made there proves conclusively that
humanity existed in this region when that ancient order was yet undisturbed.

  "A party of experienced miners having noticed this familiar formation in the
face of the bluff, suspected that there was gold to be found underneath all of
this superincumbent gravel, and accordingly proceeded to run drifts and tunnels
into the mountain along the bedrock. After tunneling for a distance of about 100
feet, they encountered what seemed to be a compact boulder, quite symmetrical in
form and composed wholly unlike rock theretofore seen in the neighborhood. But
it was immovable, though apparently resting upon the bedrock. After picking
carefully around it they found that it was actually imbedded in the substance of
the bedrock, which it penetrated for a depth of nearly ten inches, and upon
removing the gravel at the top they discovered that the apparent boulder was
indeed a well-made mortar, in the bowl of which still lay the pestle, as it was
placed by human hands a thousand centuries ago. After some further expenditure
of time and effort they succeeded in chiselling away the bedrock at the base so
as to free the mortar, which was then carefully removed.

  "This wonderful relic is now in the hands of B. C. Lattin of Alhambra and may
be seen in his doorway by any curious passerby.

  "There is probably not today in the known world another relic of humanity as
old as this, the genuineness of which is as capable of such thorough
authentication."

  Inasmuch as the territory in the neighborhood of Monrovia was the scene of
very important annals in the early settlement of the country, the author will
insert herein a few pages from a brief history of the State of California he
compiled under the title of "A Sixty Minute History of California," the purpose
being to give sufficient to form a fair background for that which is necessarily
inherent in the history of the city. Monrovia was carved out of a part of two
Spanish grants, the Santa Anita Rancho and the Azusa de Duarte Rancho, both of
which are redolent of the days of Spanish occupation, the history of which is
full of beauty and romance. As the scent of the orange blossoms hovers around
the altar of Hymen, so the lustre of the languorous days of the Dons still casts
its glow upon the land.

AFGHAN DISCOVERY

  "As the Atlantic Coast had its Lief Erickson, so the Pacific Coast had its
Hwui Shan. The great official encyclopaedia of China records that in 499 A.D.
Hwui Shan, a Buddhist priest of Cabul, Afghanistan, returned from a country far
to the east named Fusang. The narrative relates that in 458 A.D. five mendicant
Buddhist priests made their way to Fusang, and among other things, introduced
Buddhism and the learning of the Orient. He described minutely the distances
traveled, directions gone and peoples encountered upon their return trip, and to
retrace their steps would lead one to Mexico or to the California coast.

  The conditions found in Mexico by the early conquerors justify a belief in
this narrative, as there were many evidences of Buddhist culture found among the
more enlightened races.


Additional Comments:

Extracted from:

History of MONROVIA
By JOHN L. WILEY
ILLUSTRATED

1927
PRESS OF PASADENA STAR-NEWS PASADENA, CALIFORNIA


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