distance, the shadows of their figures
reflected in the water. The resulting photograph was called
The Three Chiefs.
Curtis talked White Calf into posing. He was drawn to the chief’s head, which stood
out because he was bald. At the appointed hour, the chief showed up—but he had donned
a blond wig and was dressed in a faded blue army uniform, with a soldier’s hat on
top. Curtis got a laugh out of that, but nothing that was worth bringing to light
later in the studio. This episode with White Calf showed the kind of conflict Curtis
would face time and again, the clash of the old with the new. Curtis would always
side with the old, no matter how much it had been supplanted, because the fast-disappearing
past, he felt, was the authentic. The twentieth century had no place in the nascent
Curtis Indian project.
Near the end of the Blackfeet summer, Curtis told Grinnell his mind was set. He would
embark on a massive undertaking, even bigger than Bird had suggested: a plan to photograph
all intact Indian communities left in North America, to capture the essence of their
lives before that essence disappeared. “The record, to be of value to future generations,
must be ethnologically accurate,” he said. As sketched by Curtis, it was an impossibly
grandiose idea, and he was vague on the specifics of how to pay for it, how inclusive
it would be, how long it would take and how he would present the finished product.
What’s more, after recording the songs of the Sun Dance, Curtis further expanded his
scope and ambition: he would try to be a keeper of secrets—not just a photographer,
but a stenographer of the Great Mystery. And did Edward Curtis, with his sixth-grade
education, really expect to perform the multiple roles of ethnographer, anthropologist
and historian? He did. What Curtis lacked in credentials, he made up for in confidence—the
personality trait that had led him to Angeline’s shack and Rainier’s summit. Bird
loved the Big Idea.
When he boarded the train back to Seattle, on the same Great Northern line that had
opened up Blackfeet land and doomed it as bison hunting ground, Curtis knew he was
taking home photographic gold. The long hours, the respectful silences and the fair
exchange of cash for posing had paid off. He could not wait to show the images to
the rest of the world. A few months later, when his pictures went on display at the
San Francisco art store of William Morris, they immediately “attracted a great deal
of comment,” a newspaper in the city reported. In an interview, Curtis was effusive.
He gushed about how much the Sun Dance had affected him. But the paper made light
of what Curtis considered serious work. “There is just one feat more difficult than
introducing an Indian to the bathtub, and that is to make him face a camera,” the
story began. Dime-store Indians again, plenty of hokum; it was enough to make Curtis
wonder if the public would ever care for his planned epic. Though Curtis had gone
into considerable detail with the reporter about the glory, power and intricacy of
the Sun Dance, the paper described the experience as “five days crammed with weird
customs.”
Back in Seattle, Curtis had to take domestic considerations into account. The project
would involve so much time away from home, from the studio, from his growing family.
Where would Clara fit in? What was her role? She had encouraged Edward to move across
Puget Sound, to mortgage his homestead, to reach for Rainier’s summit, and at every
step she had followed—and occasionally led. But with three children, she knew the
family had to balance the pragmatic with the idealistic. Who would tend to the debs,
the prosperous and pink-faced merchants, those willing to make a special trip from
out of town, waiting months to have Curtis take their picture? Beyond the paying work,
Curtis was already famous among those who thought a