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I.

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     Anton and I had never read Zane Grey before reviewing the library of Edgar Rice Burroughs as published on the ERBzine.  Nor probably would we have but for the Bill Hillman series of articles comparing Zane Grey and Edgar Rice Burroughs.  Anton and I dismissed any such connection as being relevant but then Prindle read The Rainbow Trail and said we should check it out.  Prindle is a close friend of ours; a little on the independent side but alright.

     Grey refers to The Rainbow Trail as a continuation of The Riders Of The Purple Sage so Anton, he's a psychologist, became intrigued by the manner in which Grey treated aspects of the Anima and Animus.  We both then read Riders in which we discovered a full blown theory of the Anima and Animus.

     Grey's ideas were presented in a very pure manner with complete and intact symbolism so there could be no mistaking that Grey was presenting a well thought out theory.  Anton became very excited as he said Grey's theory certainly rivaled the ideas of Freud and Jung and must have been developed independently of their thought much as Burroughs ideas of psychology were.

     Although Riders Of The Purple Sage wasn't among the books listed by Hillman we have to assume that Burroughs read it along with a number of other Grey titles although he must have found Rainbow Trail and The Mysterious Rider the tales of Grey he found most significant for his needs.  We will assume that this is so.  To understand The Rainbow Trail, originally published as "The Desert Crucible," which was in ERB's library it is necessary to also review Riders Of The Purple Sage.

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1. Riders Of The Purple Sage

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     Grey in this book examines the nature of the Animus and the Anima of the male as well as the relationship between the living male and female.  The micro study of the Anima and Animus is placed in the macro study of Mormon society and law of 1871 versus Gentile society and law.  This is also a study of the nature of religion.

     The Gentiles - I follow Grey's thought here- Mormons refer to themselves as the Chosen People and 'others' as Gentiles- are all of a stricken Anima which paralyzes their Animus while the Mormons have a strong Animus but disturbed by a stricken relation with the Anima which they completely repress.

     In this they have an affinity with the Semitic religious systems from which they derive their religion.  Anton, the psychologist, avers that the problem of the Animus and Anima has been known for at least five or six thousand years.  Anton is close to Prindle who is a historian, so much of this historical part comes to Anton through him although Anton is well versed in the history of human consciousness.

     Historically the struggle of the male to come to terms with the X chromosome and the y chromosome or Animus is central to history and psychology.  During the Matriarchal Age, which is to say a sub-or unconscious age the X or Anima ruled the mind of man.  As consciousness evolved and the conscious mind emerged from the subconscious the nature of the y chromosome or animus became apparent.  The Patriarchal consciousness evolved.

     To reconcile or not to reconcile?

     The Egyptians developed their own theories but here we are concerned with the HSs and the Semites.  If one reads the story of Psyche and Eros in Apuleius' The Golden Ass one will have a good general introduction to the HS point of view as expressed in Grey's Gentile characters such as Lassiter and Venters.

     The Semites on the other hand, exaggerated the importance  of the Animus in favor of suppressing or subordinating the Anima which has been passed on to the HS through the adoption of aspects of the Semitic religions.  In a Hungarian myth of the Christian Era the Anima is portrayed as being entombed in the support of a bridge.  Thus imprisoned on one side of the river or brain it is denied its rightful function.

     The Semitic attitude is reflected in the way the two peoples treat their living females who stand as a symbol and only a symbol of the X chromosome in the male.  In both existing Semitic religions, the Judaic and the Mohammedan, the females are treated as property no different than cattle.  Some of these attitudes have been temporarily weakened by contact with the HSs.

     The Semitic attitude infiltrated the Hs consciousness through their religion which was amalgamated into an HS-Semitic hybrid called Christianity.

     Then in 1830 in the United States a man named Joseph Smith created a religion called Mormonism based on this extreme Patriarchal notion of the Semites.  As Grey puts it the religion was based on the notion of ruling women.  Smith devised rules by which women were completely subordinated to the Animus much as in the Hungarian myth while the men were required to take multiple wives.  Smith himself racked up 30 plus.

     According to Grey the women were not happy with the arrangement but in the thrall of religious belief they thought it their god assigned role.

     As polygamy is not part of HS culture Smith and the Mormons came into conflict with constituted society in Smith's home base of Fayette, New York being driven out.  They encountered the same opposition in their new homes which led finally to Nauvoo, Illinois.  Smith, who apparently overplayed his hand was killed in 1844.  In 1847 Brigham Young led the new Chosen People from Nauvoo to the Promised Land on the shores of the Great Salt Lake.  By 1871 when Riders takes place they must have multiplied exponentially because they occupy all of Utah and parts of adjacent states.  This prologue of the diptych is placed before the passage of the 1882 law of the United States outlawing polygamy.  The denouement of the novel will take place as the US attempts to stamp out the practice.

     The action of the Riders-Trail takes place on the border of Utah and Arizona and parts of adjacent states with the Grand Canyon of the Colorado as a backdrop.

     As with the other Semitic religions the Mormon Bishops and Elders with untempered Animuses have made their will the law.  Thus, according to Grey, the Churchmen have become criminals willing to commit any crime to achieve their personal desires which they equate with the will of God.

     As Riders opens a Mormon woman, Jane Withersteen, against all the rules of Mormon society is living as an independent woman in Cottonwoods on the Utah-Arizona border, Gentile law on one side, Mormon on the other.  She does this in defiance of Bishop Dyer (die-er?) who has ordered her to marry and end her independent status.  She has her own duchy among the Mormons owning her own town, the water, apparently several counties, a magnificent bunch of horses (emblematic of the Anima) and six thousand head of cattle divided into two herds, the red and the white.  (Emblematic of the male and female.)

     Her independence is a standing affront to the Mormon Elders and Bishops.  Having been ordered to marry Elder Tull as one of his many wives she has no wish to submit to the Bishop's will.  Read, will of God.

     These men will not be balked.  The woman Withersteen has no actual rights under Semitic law.  As these men have crazed Animuses  untempered by the acknowledgment of their Animas they have lost all sense of justice or rather, they equate justice with their desires which they believe are supported by divine law.  They are going to use every concealed criminal means to break Jane Withersteen down.  As their will is the law they can't see the difference between subjective criminal methods and objective legal ones.

     Jane is already having trouble hiring Mormon riders, riders are the same as cowboys in Grey's lexicon, to manage her herds so she has resorted to hiring Gentiles.

     The Mormons must be seen as a species of Semite and in the Semitic manner they punish Gentiles, or unbelievers as the Moslems would put it, destroying any attempts at their prosperity.  If you read the first few lines of the Koran you will find it plainly stated that unbelievers must be punished.  Hence all the Gentiles are kept uneducated and impoverished.  Jane's ramrod is a young Gentile named Bern Venters.  Venters at one time had been a prosperous cattle rancher but the Mormons had emasculated him by lifting his cows.  Venters was rescued by Jane from complete impoverishment by offering him a job.

     The Elders and Bishops hate her for this.  They have warned Jane to get rid of him and her other Gentile employees but as a sort of Great Mother figure she has refused.  She is sort of a Matriarchal throwback among these Patriarchs.  As the story opens Elder Tull has dragged Venters out of Jane's house where Tull gives Venters the choice of hightailing it out of the Territory, Utah being a territory from 1850 to 1895 when it became a State, or being whipped to within an inch of his life.  Now, Tull means this, they are going to whip Venters nearly to death for being a Gentile in Mormonland.

     Having already been emasculated by the lifting of his cattle which, in reality, he couldn't prevent, Venters now chooses to take the whipping rather than emasculate himself further by hightailing it.  Difficult choice.

     Tull is about to have him stripped when the Hammer Of The Mormons, Lassiter, appears out of the purple sage riding a blind horse - you heard right - a blind horse.

     This guy is Bad Blood in person.  He's been on a Mormon killing tear for what, sixteen years?  Boy, they've heard of him by now.  Black hat, black leather chaps, two massive black handled pistols worn very low, apparently at his ankles, his reputation as a Mormon Killer is well established.  Tull gets the cold shivers just looking at him.

     Lassiter makes a few mild mannered inquiries then orders the Mormons to let Venters go.  We're talking Animus to Animus here and Lassiter's twin pistols make him the master Animus.  The Mormons have to eat dirt or die.  The Mormons powerful as a collective cannot be so man to man.  Tull gives a hint of throwing an iron on Lassiter but the latter goes into his famous gunslinger's crouch intimidating the dickens out of the Mormons who retire leaving this field to him while muttering threats that he'd better watch his back.

     As we said, all the Gentiles are stricken in their relationship between their Animas and Animuses.  Between Riders and Rainbow they will be healed.

     Grey handles the symbolism starkly and masterfully.  Jane Withersteen is a masterful Mormon woman.  Her independence and relationship to the Gentile men has left the impression that she is sexually loose.  It isn't clear to the reader whether she was or not.  She is more of the Great Mother than the Siren.

     Her role seems to be the womanly one of tempering the raging Animus of the male.  While she has no effect whatsoever on the Mormon men she is successful in emasculating the stricken Gentiles.  She had persuaded Venters to abandon his six gun which made it possible for Elder Tull to seize him while it was only Lassiter's two black handled six pistols that freed him.

     In a rather sexually explicit scene Jane would stand in front of Lassiter to seize a gun in each hand in an attempt to dissuade him from carrying them.  This at a time when Mormons were trying to gun him down.  Her role seems to be one of civilizing society although her method seems backward.

     Lassiter is a wronged individual seeking his personal justice in a vengeful way.  He has shot up several Mormon towns being now known as a Mormon slayer or, in other words, the equivalent of an anti-Semite.

     The reason for his anti-Semitism is that a Mormon kidnapped his sister, Millie Erne, holding her captive until she consented to become one of his wives.  Hint, hint.  Her remains are buried on Jane Withersteen's property.

     Lassiter's horse was blinded when men held it down then placed a white hot iron alongside the eyes searing them.  The horse as a female mother symbol represents Lassiter's stricken relationship with his Anima.

     If one reads this novel in a literal sense then many of its incidents are improbable if not ridiculous.  What notorious gunslinger would ride a blind horse?  Grey has been criticized for wooden characters which is somewhat unjust.  These are archetypal characters who are fully developed and can't change.  As allegories there is no need for change.  This is mythology.

     The Mormons steal Jane's red herd.  This may represent her female Animus as in iconography the male is usually represented as red while the female is white.  They next try to stampede her white herd by devious means which they believe are undetectable such as flashing a white sheet from a distance.  As a Chosen People they even have to convince themselves that what happens was not caused by them but is the will of God.

     Lassiter notes this taking Jane with him to show her.  As they watch the cattle begin to stampede.  Three thousand on the hoof they stream down the valley.  Lassiter on his blind horse races full speed down the slope, obviously no blind horse could do this, out on the flat to single handedly mill the cows.  As the lead cows enter the center of the spiral Lassiter disappears in the dust.  He emerges sans horse to appear before Jane.  'My horse got killed.'  He announces.  Jane's response is 'Lassiter, will you be my rider?'  Pretty clear.  Not exactly changing horses in midstream but obviously the transition from a blind horse to a sighted Jane is an improvement in Lassiter's relationship with his Anima.  'You bet I will, Jane.'  Lassiter promptly and positively replies.

     Whether you want to consider this stuff 'high literature' or not read properly it is not much different from the Iliad or the Odyssey.

     As a mother figure Jane is a keeper of horses, a symbol of the mother and female.  The blinding of Lassiter's horse was the equivalent of separating him from the mother figure.  Jane not only has a full stable of them but she has the prized horses Night, Black Star and Wrangler.  As Grey makes clear these are the devil's own mounts.  In the big chase scene Grey has Wrangler close to breathing flames as he compares the horse to the devil.

     The Mormons steal Jane blind while she refuses to allow Lassiter to defend either himself or her.

     Remember this is a war between Gentiles and Semites qua Mormons.  The Gentile's hands are stayed while the Semites are allowed to run wild.  Also remember that Jane is a Mormon so that while she is powerless to control her own aging maniac men the only men she can influence are the Gentiles whom she emasculates.  As soon as the emasculated Venters gets away from her while pursuing the rustlers he immediately begins to revert to full manhood.

     The Mormons set both Mormon men and women to steal from her.  They take her bags of gold, this woman is prodigal, rich, her deeds and anything of value.  They steal her six thousand cows.  They want to kill Lassiter; dozens of Mormons lurk in the cottonwood groves (female places) but something stays their hands; they can't shoot him either from in front or behind.

     The only thing Jane worries about is her horses, Black Star and Night.  It is possible that in this instance Jane represents the moon goddess.  Finally the Mormons steal these symbols of her power.  The independent woman is now completely violated.  She has a man who could shoot down all the Mormons in Utah but she won't let him use his guns.

     So why should we care?

     The myth switches to an alternate plot.  Young Bern Venters goes in search of the rustler gang.  Once again Jane attempts to emasculate her men by pleading with Venters not to go; to stay beside her.  Why anyone would want to hang around such a loser woman isn't clear.

     Venters goes in search of the rustler gang which is led by a man named Oldring.  Old-ring.  I'm sure the name has significant meaning but I can't place it.  The wind soughing through the caves is known as Old-ring's knell.  Even though Oldring's gang consists of a couple dozen men who have punched a herd of three thousand red cows they have somehow left no trail. Over the years they have been rustling and pillaging there is no one who has been able to find this robber's roost.

     Venters has traced them to the foot of a waterfall where he loses track.  While he is mulling this over a group of desperadoes return from pillaging, plodding up the stream.  Lo and behold they ride right through the water fall into yet another hidden valley.  Big enough to hold three thousand head of cattle.  The West is a big country.

     Venters rides off to relate this discovery to Jane and Lassiter when he encounters  a desperado and the famous Masked Rider reputed to have shot down dozens of men;  he is dressed from head to toe in black wearing a black mask.  This Rider is credited with shooting down any Mormons Lassiter overlooked.

     Venters takes out his 'long gun'.  You know how riders despise the long gun or rifle preferring six shooters, and by dint of his long practice he shoots the lead rustler dead and wounds the Masked Rider.  While examining the Masked One's wound he unbuttons the shirt to discover the 'beautiful swell of a female breast.'  You bet.  You got it, the Masked Rider is a woman, a mannish girl.  The image of Venters Anima.

     Stranded in the desert while trying to nurse this girl back to health Venters chases a rabbit up a slope where he notices ancient steps cut in the rock.  Following these he comes into 'Surprise Valley.'  Formerly the home of cliff dwellers the place is a virtual paradise, green and verdant.  No one would ever discover him and the Rider there.  Carrying the slight figure of the Rider up hill and down for maybe ten miles or so Venters secretes themselves in Surprise Valley which abounds in game and delightsome frolics.

     About this time I recognized some teen fantasies of my own.  Shooting and wounding a woman while having to tend her wounds in a secluded place where she has to be eternally grateful when healed was just too obvious.  In my case, just after the onset of puberty, I think, when the anima would be making itself known, I came up with the daydream  of having this woman I could keep in a bottle until I wanted her.  When I let her out of the bottle she became full sized and did whatever I wanted then she willingly went back into the bottle until the next time I wanted her.

     As a thirteen year old before the advent of universal pornography I didn't know what I wanted the woman for but I knew it was fun.  Grey here creates his version of the same fantasy.  The Rider, who turns out to be Bess, apparently has a past.  I say apparently because nearly everyone in this story has an apparent history which turns out to be false.  As a member of the gang she was thought to have been um, the piece . . . of Oldring.  He kept her in a cabin up on a ledge in his valley behind the waterfall.  He was gone a lot so we're not clear that he laid a hand on her but Venters believes she is not 'pure' which in his great love for her he is willing to overlook but it rankles him.

     If you want to know the wonders of Surprise Valley read the book yourself.  Comes a time when Venters has to go into Cottonwoods for supplies.  There he realizes that he and Bess can't stay hidden away forever.  He has enough money for supplies obviously but not enough to flee from Mormonland.

     They don't call it Surprise Valley for nothing.  When he returns Bess hauls out a big bag  of gold to give to him.  This must be the treasure that the female brings the male.  The whole several mile length of the river which runs through this valley is lined with pebbles of gold which Bess has collected.  Shades of Opar, huh?  In her girlish gratitude she wants Bern to have the lot.

     'Gosh.' Says Bern.  'Now I don't have to get a job.' (He didn't quite put it that way.) 'We can leave this valley and go far away from Mormonland.'

    Far away from Mormonland, by the way, is either Quincy or Beaumont, (beautiful mountain) Illinois.  Not too far from Nauvoo which was the Mormon stronghold jumping off place for the long march to the Great Salt Lake into the fantastic scenery Grey either describes or imagines.  Certainly the West of Grey's imagination is as fantastic as anything Burroughs created on Barsoom.

     Even though Grey refers to the desert this is certainly the lushest desert anyone has ever seen.  The purple sage is the equal to Burroughs red moss of Mars.

     Grey wrote an essay about what the desert meant to him.  His desert with its plentiful water complements his vision of the Anima and Animus.  The desert may answer to Grey's subconscious which appears to be missing in his analysis of Anima and Animus, so that perhaps the desert stands for the subconscious.

     His desert reminds me of a dream I used to have with some frequency.  In my dream I was walking across the immense barren desert spotted at intervals with small oases in which I wasn't allowed to stay.  Off in the distance I could see this great brain shaped mountain.  On approaching the mountain I found a small stream of water leading down into the mountain.  As I descended I noticed that the stream ran through a bed of salt which rendered the water bitter.

     Descending further the water disappeared beneath a steel chute.  Unable to turn back while unwilling to go further I was nevertheless pushed into the chute where dropping into a steel lined entry I was pushed into a steel walled laundry room as the steel door slammed behind me.  There was plenty of water but no way out.  There was a ventilation shaft along the ceiling of the back wall.  I conceived the plan of drinking to repletion then urinating into the ventilation shaft creating such a smell that they would want to find the source.

     My plan worked.  Three maintenance men opened the door and I dashed out so fast they didn't know I had been there.  Still in a steel lined area I saw a bank of elevators which would take me back to ground level.  A door opened but the elevator was filled with classmates from my high school who pushed me back refusing to allow me to enter.

     I don't know how but I got back to the surface where once again I approached the back side of the mountain which I ascended this time rather than descended.  Now, the mountain was deep in a frozen snow but starting from the low grade at the back I had no trouble climbing.  The sun was shining brightly but all was frozen white.  When I reached the top I found I was standing above the brow of the face of a great idol carved in the snow.  Thousands of feet below terrified and intimidated people were kneeling in the desert worshipping the great snow face.

     From where I stood I couldn't see the face but I conceived the notion of destroying the snow god to free the people.  Leaping into the air I came down on the god's forehead creating an avalanche.  The great face slid away as I descended thousands of feet on a cushion of snow to alight unharmed.

     As I hoped, the destruction of the god freed the minds of the people from the domination of their morose god.  The melting snow created numerous streams watering the desert among which the people danced and sang as the desert bloomed, while I looked on admiringly.

     I don't know enough about Grey's background to say how unhappy his childhood had been but since his plot of Riders/Rainbow roughly follows my dream I suspect what the desert meant to him was the barrenness of his early life.  The appeal of the novels to Burroughs must have been of the same order.

     When Venters leaves the Valley Grey begins to lose control of his story.  The clarity of the first half becomes jumbled.  He finally just crams the ending through as Burroughs so frequently does.

     Venters, riding Wrangle, crosses trails with the men who stole Night and Black Star from Jane.  A sort of running joke throughout the novel is whether Wrangle is faster than the two blacks.  Wrangle proves his mettle in this chase overtaking the two even though they were ridden by the best rider on the range, Jerry Card.  Card is sort of a puzzle, at least for me.  His horsemanship was so great that racing at full tilt leading one horse he could kept both horses side by side at full pace; in addition he could hop back and forth from horse to horse.  Whether Grey was making a joke or not, I can't really tell, he describes Card as froglike.  Hop-frog?  Card is a little misshapen runty man.  Whatever Grey had in mind for him he forgot to develop.

     Card abandons the horses as the race ends, disappearing into the purple sage.  Wrangle gets away from Venters to be captured by Card.  In a rather spectacular scene Card is trying to guide the horse by biting it on the nose.  He is actually being dragged with his teeth in Wrangle's nose.  I'm no horseman but I'd really have to have the fine points of this maneuver explained to me.

     Unable to hit the small fragile Card with a rifle shot as rider and horse rode alongside an escarpment, rather than let Card get away, Venters shot the horse who leaped off the edge in what Grey describes as a fitting end for the greatest horse and greatest rider of the purple sage.  I can't follow his reasoning here but he must be trying to say something.

     Venters rides the horses down the main street of Cottonwoods with apparently no more reason than to enrage Bishop Dyer and Elder Tull and announce in stentorian tones that Jerry Card is dead.

     Venters packs some saddlebags with provisions then, in what seems a comic touch, since Jane's wonderful stable of horses is now empty, mounts a burro to return to Surprise Valley.  Riding one and leading a string of burros he looks behind him to see if he is being followed by men on horses.  I presume he would have hopped off the burro and started running.  The burro appears to represent severe emasculation.

     Another essential subplot has been the arrival of a small child still annoyingly gushing babytalk- muvver for mother and oo for you - by the name of Fay Larkin.  Fay is going to be the heroine of the sequel.  She was the daughter of a Gentile woman who died.  The woman asked Jane, who was ever kind to the despised Gentiles, to take the child which Jane did.  She now 'cannot live without the child.'

    Having stolen everything else of the woman in the name of God the Mormons now steal Fay.

    This is too much for Lassiter who coldly disregards Jane's imploring to disregard this insult and injury too, even though a moment before she 'couldn't live without the child.'  While it seems that Mormon men emasculate their women, Mormon women in turn emasculate their men.  Lassiter disregards her, strapping on not only his big blacks but an extra brace that he hides beneath his coat.  The extra brace doesn't figure into the story so it isn't clear why two gun Lassiter became four gun Lassiter.

     Lassiter shoots the Mormons up pretty good killing Bishop Dyer.  Elder Tull is out of town at the moment.  Lassiter and Jane know they have to get a  move on so, packing enough to stagger any ten horses, including bags of gold, they skedaddle, riding Night and Black Star.

     Somewhere in here Grey must have become stymied in his story not having the progression to Rainbow Trail figured out.  Venters still thinks Bess was Oldring's girl hence something only his great love for her can make him overlook.  Loading up their burros they leave Surprise Valley.  Out in the purple sage who should appear much as he had at the beginning the story but Lassiter, this time with Jane.

     It now comes out that Venters thinks Oldring is Bess's father.  Jane lets out the fact that he had then killed his future wife's dad.  Bess is revolted at the thought, calling off the wedding.  Lassiter to the rescue.  He produces a locket with a picture of his sister Millie Erne and her husband Frank.  Lassiter explains that Millie was pregnant by Frank when Millie was kidnapped and that Frank Erne is her real father.  The obstacle that had appeared between Venters and Bess now disappears as he hadn't killed her father, just the guy who reared her.  At the same time Bess is no longer the daughter of a low rustler but of a respectable man.

     But wait, there's more.  Grey can produce as many twists as Edgar Rice Burroughs.

     Not only is Bess the daughter of Millie Erne but the Mormon kidnapper of Millie had been no other than Jane Withersteen's father.  The ever-forgiving Lassiter, now Uncle Jim to Bess, mutters something like 'Aw shucks, Jane, I don't pay that no nevermind.' and sister Millie is forgotten.  Nearly two decades of bad blood goes up in smoke with a shrug.

     Venters and Bess head off for the safety and security of civilization in Beaumont, Illinois, while Lassiter and Jane depart for the security of Surprise Valley.  Two problems remain, for the next ten pages or so, Fay Larkin and Elder Tull.

     Just like Tarzan, Lassiter can apparently smell a white girl because there is no other way that he could have located her.  She was being held by some Mormons in a side canyon.  Setting Jane to one side, Lassiter enters the canyon from which, after firing every cartridge in his four guns and belts -- Grey didn't actually make it clear that he was still wearing the extra set up under his coat but he didn't say he took them off either -- ol' four gun Lassiter kills all the varmints, emerging from the canyon with little Fay in his arms and 'five holes in his carcass.'

    As they glory over little Fay, which was problem number one, problem number two, Elder Tull and his band of Mormon riders, appears on the horizon.  Leaping on their burros, did I mention Jane and Uncle Jim swapped Night and Black Star with Venters and Bess for their burros?, the Hammer Of The Mormons and Jane jog off with the Mormons in hot pursuit on horses, but tired ones.

     One would think even tired horses would have the advantage over burros but it is a very tight race.  You see why Grey's stuff translated to the movies so well.  Getting all safe within Surprise Valley on the other side of balancing rock (did Grey borrow this detail from the She of Rider Haggard?) Uncle Jim lacks the nerve to roll that stone because Jane has pretty completely emasculated him.  'Roll that stone' Jane orders restoring Lassiter's will.  He does just as Elder Tull and his Mormon band reach the cleft.  The stone falls eliminating Tull and his Mormons while sealing off Surprise Valley 'forever' with Uncle Jim, Jane and Little Fay Larkin inside.  Of course they are well provided because Venters has stocked the valley with burros, fruit tree stock and plenty of grain seed.  At the same time he had eliminated coyotes and other beasts of prey so that jackrabbits, quail and other small food animals have multiplied exponentially.  It's going to be a long twelve years in the valley so the bunch has to be well provided.  Without his gun though Lassiter is going to have to catch those jackrabbits with his hands. During their long stay Lassiter and Jane apparently have no sexual relations as there were no additional children when the valley was reentered by the Mormons.  Jane must truly have been a mother figure.

     On this incomplete note Grey ends his novel.

     Indeed, from the Enlightenment to the present has been a period of intense religion formation, especially the nineteenth and twentieth centuries.

     Utopian and Scientific Socialism may both be considered forms of religion, especially the later in its Semito-Marxist form.

     Mormonism itself, which has no basis in science, originated from the brain of Joseph Smith in 1830.  Madame B's Theosophy, Mary Baker Eddy's Christian Science, Ron Hubbard's Scientology and the Urantia religion all have a basis in science as do most religions formed after Darwin.  With the emergence of science none of the old religions were satisfactory.  Hence it should come as no surprise that writers like Grey and Burroughs were intensely concerned with the problem. 

     As I have mentioned in Something Of Value no adequate myth for the scientific age developed, leaving men and women whose faith in the Semitic gods was undermined with a stricken religious consciousness such as in the case of John Shefford, the protagonist of Rainbow Trail and probably both Grey and Burroughs.

     So the search for meaning was endemic in this period, not being confined to Burroughs and Grey, who were merely symptomatic. 

     Another attitude which both authors share is a yearning for the wide open spaces of their youth which, while we may look back in envy, were rapidly disappearing to their eyes.  Somehow this yearning was also connected to a feeling for the prehistoric past, perhaps as a Golden Age.

     Both men were charmed by the notion of cliffdwellers.  It would seem that Americans of the period were also absolutely charmed and enamored with the Anasazi of the American Southwest.  Burroughs was very nearly obsessed with the cliffdwellers.  Novel after novel is replete with cliffdwellings whether in Pellucidar, various terrestrial locations or even on Mars.

     The inhabitants of the skyscrapers in Chicago were nicknamed cliffdwellers.  Henry B. Fuller of Chicago wrote a novel called The Cliff Dwellers; a replica of Southwest cliffdwellings was built for the Columbian Expo of 1893 which apparently made a great impression on 17-year-old ERB.  The premier literary club of Chicago was known as the Cliff Dwellers which was on the 8th floor and roof of Orchestra Hall. I think Burroughs had a yearning to be a member of this club.

     Thus there were many cliffdweller influences in ERB's life, whether he had ever seen the Anasazi dwellings before 1920 is doubtful; it would be interesting to know if Grey had before 1910.

     At any rate cliffdwellers had carved out homes in Surprise Valley in some distant prehistoric time.  Thus both Venters and Bess and uncle Jim Lassiter and Jane were actual cliffdwellers utilizing the old dwellings.  Lassiter, Jane and Fay Larkin would be cliffdwellers for twelve years.  This must have had a very romantic appeal for Grey's contemporary readers.

     During that period they dressed in skins living as close to a stone age existence as was possible.  So one may also compare the Surprise Valley of Lassiter and Jane with the cliffdwellers of Burroughs' Cave Girl.

   As all these themes were in the air of the period it is not necessary for either of these two authors to be influenced by each other to this point but it is probable that both were influenced by the stone age stories of Jack London and H. G. Wells among others.

     I doubt Burroughs was influenced during this period by Grey although he did have a copy of Rainbow Trail in his library, one of only two Grey titles.  We can't be sure when he bought Trail.  Grey's stories complement Burroughsian attitudes but only after his formative period.  ERB's Western and Indian novels may owe something to Grey but all those were written after 1920.

    Riders Of The Purple Sage sets the scene for its denouement which is The Rainbow Trail.  Riders was a wonderful romantic vision of the West which answered the needs of the period when for the first time the percentage of Americans living in cities surpassed those living on farms.  Indeed, very like these authors, modern cliffdwellers had a heartsick longing for the paradise they had lost.  For decades it would be a crazy dream of city dwellers to buy a farm and 'get back to the land.'  The movie 'Easy Rider' was a good laugh in that respect.

     Both Burroughs' and Grey's novels addressed that need.

     Burroughs' interest in Rainbow Trail would stem from religious aspects and the perfect union of the Anima and Animus when John Shefford and Fay Larkin unite.  Cliffdwelling and the purity of Grey's noble savages, the Navajos, would have been compelling to ERB.

     Before continuing on to The Rainbow Trail let us take a brief interlude to examine some aspects that would have interested ERB from the other Grey title in his library - The Mysterious Rider.