The protagonist of this continuation of Riders
Of The Purple Sage is named John Shefford. The appeal of
this book and Mysterious Rider to ERB is evident since John Bellounds
and John Shefford are both Johns which was ERB's favorite male name for
both heroes and villains. Shefford was a hero while Bellounds was
Symbolistic of the religious problems of the
period Shefford had been pushed into the ministry, some undefined sect,
by his parents. But, he had his doubts. These doubts found
expression in his sermons to his flock. Not sharing his doubts the
faithful threw him out of their church. So on the religious level
Shefford is searching for a belief system.
His congregation was in Beaumont, Illinois
which is where Venters and Bess of Purple Sage took
Night and Black Star and their bag of gold. They had told their story
to Shefford who found Bess strange and wonderful deciding that where she
came from there must be others and that he was going there to get him one.
In my youth, they called it Kansas City but this is not the case here.
When they told him the story of Fay Larkin
he decided to go in search of her himself and locate this duplicate of
Bess known as Fay Larkin. Thus Shefford is not only looking for redemption
for his Animus but he seeks to reconcile his Anima. This is not much
different from the Hungarian myth where the Anima was imprisoned in the
bridge foundation. In this case Fay Larkin is imprisoned in Surprise
Valley just over the Arizona line in Utah. Get this, at the foot
of the Rainbow Bridge. How elemental can you get.
With the blessing of Venters and the Masked
Rider, Bess, Shefford sets off for the desert in search of redemption.
So, we have the religious dilemma of the period caused by Darwin and other
scientific advances as the foundation coupled with the Anima-Animus problem
of the male.
The book was published in magazine form as
the 'The Desert Crucible.' For the meaning of this metaphor for Grey
check out his 1910 novel The Heritage Of The Desert. For Grey
the desert tries a man's soul either making or breaking him. The
hero of 'Heritage', John Hare, was a 'lunger', that is tubercular, who
was healed both physically and mentally in the desert crucible In
Shefford's case he tapped his breast and said 'I'm sick here.' meaning
his heart or soul. I haven't read a lot of Grey but of what I have
read he never deviates much from his basic story; it's all pretty much
the same told from different perspectives. Shefford will have his
heart or 'soul' healed just as Hare had his lung healed while finding himself
as a man 'way out there.' 'Out there Somewhere' as Knibbs and Burroughs
Pretty much the same notion as Burroughs who
believed that a return to nature was the solution of the urban problem.
Neither writer was unique in this respect but symptomatic of the times.
Whereas the desert was lush in
under the domination of the Great Mother, now under the control of the
Patriarchal Mormon men viewed through the heartsick eyes of John Shefford
the desert is dry as a bone, the water of the Great Mother is gone, all
is barren and bleak.
Even all the old landmarks have disappeared.
No one has ever heard of Deception Pass although they think it may have
been what is now known as the Sagi. Amber Spring has dried up.
The town of Cottonwoods has been razed, only a few walls standing, while
nobody really wants to discuss it. Verboten. No one has ever
heard of Surprise Valley, which after all was sealed off to the world.
But the name Fay Larkin does ring a bell. Hope in the wilderness.
Purple Sage took place in 1871, this
is twelve years later, hence 1883. The United States government,
interfering in both religious and sexual matters, declared polygamy illegal
in 1882 in response to this Mormon threat. In the background then
is the US tribunal trying to root out the Mormon vice of polygamy.
Time is moving right along on the frontier.
In Grey and Burroughs' real time, this book
was published in 1915, the problem would have been another Semitic intrusion,
the Jews, who were manipulating US policy, certainly vis-a-vis Czarist
Russia, for their own ends. Both writers would have been aware of
their political activities as well as the Great War which broke out in
1914. The Mormon-US confrontation may very well be also an examination
of the Jewish-Gentile situation which was felt more keenly by contemporaries
than the history books wish to tell as well as concern for the Big One
The consequences of the situation described
by Grey in Purple Sage would have been a serious one for the Mormon
government. Clearly the situation had been allowed to get out of
hand by Bishop Dyer and Elder Tull. Open action should never have
been allowed to develop; it should have been kept more covert as any well
managed operation is. My god, the number of Mormons and others who
died should have been a scandal. Wars have reported fewer deaths.
The fact that Cottonwoods was destroyed, Amber Spring stopped up, and whatever
indicates it was the Mormons who were trying to wipe the past from the
history books. No need to talk about this one. One may compare
this incident to Egyptian history. When the female Pharaoh Hatshepsut died
her name was chiseled off every monument in the land. The idea that
you can change the past by chiseling it out of the history books is current
today as well.
The Mormons did not forget Lassiter and Jane
walled up in Surprise Valley but there was no entry to get at them.
Grey, a better writer than astute geologist, hastens erosion in the valley.
More erosion occurred in these twelve years than in the previous two or
three thousand. There were constant landslides and then the really
big one occurred when the canyon wall opposite the cliffdwellings gave
way allowing for an entrance but still too formidable for an exist.
A watching Piute, Navajos are Grey's noble
savages, the Piutes his ignoble savages, Twain excoriated them too, informs
the Mormons who invade the Valley seizing Lassiter and Jane. Lassiter
had, of course, left his empty guns outside the Valley eleven years before
and was unarmed or, in other words, emasculated.
The Mormons are going to string the old Hammer
up from his own sour apple tree when they decide to spare him if he and
Jane will give them Fay Larkin for a fate worse than death, that being
given to a Mormon as one of his multiple wives and educated to the faith.
It's not clear why they asked as Jane and Uncle Jim had no power to refuse.
They took the girl, apparently leaving Lassiter with his hands tied and
the rope still around his neck. Rather ludicrous when you think that
he was attired in a fairly loose fitting garment made of jackrabbit hides.
Thus as the story begins Lassiter and Jane
are alone in Surprise Valley, Fay Larkin is being educated to be the youngest
wife of a Mormon Elder but as yet untouched, the US Government is pursuing
the Mormons to prevent polygamy and John Shefford in search of god and
himself is slogging knee deep through sand dunes in search of an obliterated
Do you believe in magic? You're going
to have to.
Because of US pressure the Mormons have gotten
very devious. They have moved their extra wives across the Utah border
into Arizona in a village of hidden women called Fredonia which means Free
Women, apparently in the sexual sense. An oxymoron if there ever
was one as these women are definitely not free. I find it hard to
follow Grey's thinking here.
The Mormons forbid men to visit here while
they themselves make periodic visits to their wives and children.
That they are productive visits is evidenced by the large number of children
in Fredonia. Women, large numbers of children and no resident men.
Hmm. Fredonia, hey?
Of course supplies have to be brought in by
men but these are men the Mormons 'trust.' Shefford links up with
the trader Willets who is one of the trusted ones who vouches for the stranger
Shefford so that he is allowed into the Valley Of Hidden Women.
Grey is incredible, in Purple Sage there
was only one woman in Surprise Valley, now in Fredonia there is a whole
village of delectable females. Willets encourages Shefford to mingle
with them, get to know them, make them like him, but don't touch.
On his way to the ladies Shefford has to pass
through the crucible of the desert. It's hard work but, boy, it makes
your muscles feel good. On the way Shefford is befriended by the
Navajo, Nas Ta Bega, the Navvy actually making him his brother. This
is the beginning of Shefford's new religion.
For the Navajos religion was material, they
worshipped the sun, the rocks, the winds, anything they could see or feel.
The natural rock formation, Rainbow Bridge, is their greatest terrestrial
god, none daring to approach it.
Shefford meets Mary his first day in Fredonia.
We all know Mary is Fay Larkin and really so does Shefford but he has to
make her say it. As she is his Anima figure they naturally love each
other at first sight but as she is the affianced of Elder Waggoner he has
to get her away from him.
This is not 1871, there is no longer any wild
gunslinging. The law is here. In fact a court of inquiry is
taking place in Stonebridge just across the border in Utah. Interesting
how closely Grey follows ancient legends of which he probably had no knowledge.
The Mormon wives immured in a hidden valley on the other side of the border
from Stonebridge not unlike the Anima figure entombed in the bridge foundation
on the other side of the river in the Hungarian myth.
The US judge has no luck in making the women
admit to being other wives, if fact, to Grey's horror, they allow themselves
to be thought of as prostitutes rather than admit to polygamy. Apparently
the US was unable to prove one case of polygamy anywhere in Utah.
Them Mormons was close lipped.
Shefford still has to get Fay Larkin away from
her prospective Mormon husband. As with all of Grey's protagonists
Shefford procrastinates and vacillates. Fay Larkin invites him into
her house, obviously on a sexual pretext which he is slow to pick up.
While he is allowing for the information to seep into his brain bootsteps
are heard on the porch. It is not the milkman. Fay wants Shefford
to kill the man but Shefford has strong moral principles against killing
for any reason. As Fay looks imploringly to him for protection her
husband is opening the door. Shefford dives through the open window
running as fast as his legs can carry him.
Grey seems to consider this natural as Shefford
has an aversion to killing; strangely, Fay Larkin does not seem to resent
his hasty departure leaving her to the mercy of her husband whose intent
is to impose a fate worse than death on her.
In fact, Shefford's will seems to be paralyzed
from here to the end of the story not unlike the paralysis Jane inflicted
on Lassiter. Fay has after all been renamed Mary after the Mother
Mary. Everyone else does things for him as he wanders in a daze;
he seems to be able to do nothing for himself.
Fay's husband is found dead on her doorstep
the next morning. She thinks Shefford did it and is pleased; he thinks
she did it and is horrified. Actually the Indian, Nas Ta Bega, Shefford's
Bi Nai did it for him. Is Grey thinking about the contemporary Jews.
Bi Nai is awfully close to the B'nai of B'nai B'rith. B'nai mean
brother or brotherhood. B'nai B'rith means Brothers of the Ceremony.
I can't say for certain but it is the little details that give you away.
Nas Ta Bega has been doing the legwork for
Shefford all along. He actually discovered that Mary was Fay Larkin
for certain. Whereas no one had heard of Surprise Valley Nas Ta Bega
has found it. Shefford is too paralyzed to kill Waggoner so Nas Ta
Bega does it for him. While Shefford himself could never shed blood
and he was horrified that Fay Larkin might have done it he is relieved
that Nas Ta Bega did it accepting the gift without any qualms. Grey
is a strange one.
The bunch heads to Surprise Valley to get Lassiter
and Jane out. It requires pegs and ropes to get into the valley but
there they find a very relaxed, one might even say, semicomatose, Uncle
Jim who says 'Shore' to everything, for shore. Very amiable guy for
a man with the blood of dozens of Mormons on his hands.
He and Jane are released and now begins a very
complicated escape plan down to the Colorado River then through the rapids
to safety on the Arizona side. The Mormons in this stage of history
thought that Utah extended to the North rim of the Grand Canyon although
the US authorities thought differently.
The story effectively ends with the release
of Lassiter and Jane from Surprise Valley. Shore, it does.
But Grey throws an extra forty pages in the ending mainly to give a description
of a boat ride down the rapids of the Colorado which he has apparently
taken. Lassiter and Jane are reunited with Venters and Bess, Night
and Black Star back in Beaumont, Illinois. Shefford finds his Anima,
redeems his soul, finds a true religion and lives happily ever after.
G.M. Farley, the editor of Zane Grey Collector,
in his charming appreciation of Zane
Grey for the ERBzine says that Grey wrote no fantasy, but these two
novels, Purple Sage and Rainbow are just that, pure fantasy.
Lassiter, Venters and Shefford are archetypes. Surprise Valley nor
anything like it ever existed nor did the Valley Of Hidden Women.
Both these books are pure fantasy. If appreciated properly these
two books should stand as the cornerstones of Grey's literary reputation.
Much better than his ordinary cornpone Westerns. When it comes to
Westerns I will take those of Burroughs over Grey every day.
Burroughs is absolutely learned compared to
Grey. The formers insatiable curiosity is very evident in his writing
while Grey gives the impression of having read nothing. Of course
if you're writing several months out of the year and out to sea for the
rest perhaps there isn't much time for reading. The contrast between
land and water in Grey's fiction was lived out in his real life.
Psychologically land represents the hard, dry Animus while water is representative
of the creative Anima. As Roger Miller said he had too much water
for his land which is to say that he was subject to wild flights
of fantasy but unable to govern his life. As he also said quite correctly,
Squares, that is people with a lot of land, make the world go round.
Thus the Mormon squares controlled the situation while 'hipsters' Jane
and Lassiter ended up buried in the canyon.
Thus Grey's concentration on the desert as
compared to farmland or the forest is significant. The opening scenes
of Rainbow when Shefford slogs through the sand drifts to arrive at a bitter
waterhole is significant of his inner barrenness; a nonfunctioning Animus.
Contrast the bitter water with Amber Spring of Purple Sage.
When Shefford is united with his Anima figure, Fay Larkin, they travel
through harsh desert to leave finally on a raging torrent washed over with
water until they are nearly drowned to land on a hospitable south shore
of the Colorado in Arizona not Utah.
Likewise Grey lived, his life between the
desert and the sea. On the sea angling for the big fish a la Jonah
or perhaps the fish of wisdom of Sumerian Oannes.
Certainly the epic is a search for both wisdom
and redemption. Having been disowned by his church Shefford has been
set adrift without any new guidelines or directions home.
As Shefford explains to Fay Larkin:
"So when the church disowned
me...I conceived the idea of wandering into the wilds of Utah to save Fay
Larkin from that canon prison. It grew to be the best and strongest
desire of my life. I think if I could save her that it would save
me. (Right.) I never loved any girl. I can't say that I love
Fay Larkin. How could I when I've never seen her - when she is only
a dream girl? But I believe if she were to become a reality - a flesh
and blood girl - that I would love her."
So that Shefford hopes to find redemption in Fay Larkin.
He might indeed love her - if she became a flesh and blood girl as well
as his anima idea - but the anima ideal can never become a real flesh and
Shefford's situation seems to be that of the
Hungarian myth with the Anima trapped in a sealed in valley rather than
the buttress of a bridge. As it doesn't appear that Grey read or
studied much, this understanding must have been a realization of his own
situation which he was able to objectify on paper.
In may ways this then is exactly what Burroughs
was searching for as most of his novels are Anima/Animus novels although
ERB did not have such as clear a grasp while being much more involved with
the psychoses of the subconscious.
And then there were the other two themes:
the search for the realization of manhood, or the escape from emasculation,
and finding a new religious identity.
As noted, Grey thought the desert brought out
manhood. His trip West with Buffalo Jones a few years before Purple
Sage must have been a real eye opening experience. The Grand
Canyon with its contrast between desert and water must have really inspired
Thus Shefford, before he finds his Anima first
learns to be a man 'way out there.' The test of manhood involves
the carrying of a large stone which proved Navajo manhood.
A few passages:
"Joe placed a big hand
on the stone and tried to move it. According to Shefford's eye measurements
the stone was nearly oval, perhaps three feet high, but a little over two
in width. Joe threw off his sombrero, took a deep breath, and, bending
over, clasped the stone in his arms. He was an exceedingly
heavy and powerful man, and it was plain to Shefford that he meant to lift
the stone if that were possible. Joe's broad shoulders strained,
flattened; his arms bulged, his joints cracked, his neck corded, and his
face turned black. By gigantic effort he lifted the stone and moved
it about six inches. Then as he relaxed his hold he fell, and when
he sat up his face was wet with sweat."
Lucky he lived through that.
"Try it," (Joe
Lake) said to Shefford, with his lazy smile. "See if you can heave
Shefford was strong, and there had been a time
when he took pride in his strength. Something in Joe's supreme effort
and in the gloom of the Indian's eyes (Nas Ta Beg) made Shefford curious
about this stone. He bent over and grasped it as Joe had done.
He braced himself and lifted with all his power, until a red blur obscured
his sight and shooting stars seemed to explode in his head. But he
could not even stir the stone.
"Shefford, maybe you'll be able to lift
it some day," observed Joe. Then he pointed to the stone and addressed
Nas Ta Bega.
The Indian shook his head and spoke for a moment.
"This is the Isende Aha
of the Navajos," explained Joe. "The young braves are always trying to
carry this stone. As soon as one of them can carry it he is a man.
He who carries it farthest is the biggest man. And just so soon as
any Indian can no longer lift it he is old. Nas Ta Bega says the
stone has been carried two miles in his lifetime. His own father
carried it the length of six steps."
"Well, it's plain to
me that I am not a man, " said Shefford, "or I am old."
"Bi Nai," said Nas Ta
Bega, "I am a chief of my tribe, but I have never been a man. I never
lifted that stone. Se what the pale-face eduction has done for the
So, manhood consists of lifting a stone, carrying
that weight. It would seem to me that pale-face education would have
less to do with it than being built like Louis Cyr or Man Mountain Dean.
I, myself, don't feel any less a man because I can't lift a 350 lb. rock.
Talking about fantasy: If the stone were
moved two miles in Nas Ta Bega's lifetime while his mighty father moved
it six toddling steps, if only ten percent of the Navajos were big enough
to move the stone then the Navajos should have been as populous as the
sands of their desert.
As a Mormon Joe Lake could lift the stone,
as a Gentile Shefford couldn't and as it was impossible for the completely
emasculated Indian, Nas Ta Bega, what we have here is a lesson in masculinity.
For myself, I've carried that weight for decades
but I wouldn't waste my time and kill myself by trying to lift that stone.
The search for manhood and faith went on but
we're getting closer now but no less ridiculous. Another quote:
Shefford to Fay Larkin,
"Listen," his voice was
a little husky, but behind it there seemed a tide of resistless utterance.
"Loss of faith and name did not send me into this wilderness. But
I had love- love for that lost girl, Fay Larkin. I dreamed about
her till I loved her. I dreamed that I would find her-my treasure-at
the foot of a rainbow. Dreams!... When you told me she was dead I
accepted that. There was truth in your voice, I respected your reticence.
But something died in me then. I lost myself, the best of me, the
good that might have uplifted me. I went away, down upon the barren
desert (Oh Dan, can you see that great green tree where the water's running
free...) and there I grew into another and a harder man. Yet strange
to say, I never forgot her, (Water) though my dreams were done. (Clear)
As I suffered and changed I loved her, the thought of her- (Water) more
and more. Now I have come back to these walled valleys - the smell
of pinon, to the flowers in the nooks, to the wind on the heights, to the
silence and loneliness and beauty.
"And here the dreams come back and she is with
me always. Her spirit is all that keeps me kind and good, as you
say I am. But I suffer and I long for her live. If I love her
dead, how could I love her living! Always I torture myself with the
vain dream that- that she might not be dead. I have never been anything
but a dreamer. And here I go about my work by day and lie awake at
night with that lost girl in my mind. I love her. Does that
seem strange to you? But it would not if you understood. Think.
I had lost faith, hope. I set myself a great work- to find Fay Larkin.
And by the fire and iron and the blood that I felt it would cost me to
save her some faith must come to me again....My work is undone - I've never
saved her. But listen, how strange it is to feel-now-as I let myself
go - that just the loving her and the living here in the wilderness that
holds her somewhere have brought me hope again. Some faith must come,
too. It was through her that I met the Indian, Nas Ta Bega.
He has saved my life- taught me much. What would I have ever learned
of the naked and vast earth, of the sublimity of the vast uplands, of the
storm and night and sun, if I had not followed the gleam she inspired?
In my hunt for a lost girl perhaps I wandered into a place where I shall
find a God and my salvation. Do you marvel that I love Fay Larkin-
that she is not dead to me? Do you marvel that I love her, when I
know, were she alive, chained in a canon, or bound, or lost in any way
my destiny would lead me to her, and she should be saved?"
Wow! You get old Zane wound up and he's
hard to stop. This guy must have been a terror with the girls.
Dazzled 'em. Stars in their eyes. Remember from eight to seventeen
Fay was locked up in Surprise Valley where with the passing years Jane
and Uncle Jim spoke less and less as they slowly became as clams.
Then for the last year Fay has been undergoing a heavy indoctrination in
Mormonism while being isolated in her cabin. Could she understand
this torrent of words from Shefford? Think about it. She came
from the Stone Age to the nineteenth century in the twinkling of an eye.
It seems pretty clear to us, astute in varying
degrees, that Shefford is going to find Salvation in Fay but how about
religion. Once again bear in mind that Grey has displaced the contemporary
situation in 1915 back to 1883. In that way he doesn't have to deal
with all those troubling immigrants while the major religious problem between
the Semites and Gentiles can be discussed under cover of the conflict between
Mormons and Gentiles. Polygamy might be compared to the Semitic concept
of the Chosen People. End either one and the source of conflict would
Just as Jane and Lassiter have reverted to
the Stone Age so Grey goes to his noble savages, the Navajos, to find Shefford's
The Navajo, dark, stately,
inscrutable, faced the sun - his god. This was the Great Spirit.
the desert was his mother, but the sun was his life. To the keeper
of the winds and rains, to the master of light, to the maker of fire, to
the giver of life the Navajo sent up his prayer:
Of all the good things of the earth let me always
Of all the beautiful things of the earth let
me always have plenty.
Peacefully let my horses go and peacefully let
my sheep go.
God of the Heavens, give me many sheep and horses.
God of the Heavens, help me to talk straight.
Goddess of the Earth, my Mother, let me walk
Now all is well, now all is well, now all is
well, now all is well.
Hope and faith were his.
Hope and faith may be the essence of religion.
As I say, I doubt if Grey read much but he has certainly captured the essence
of mythology. The bit about the sun as keeper of the wind and rains
is astute. As Grey said, the Navajo religion was materialistic.
There is nothing spiritual here just a prayer for plenty of what makes
life livable for the Navajo combined with the essence of morality which
is to talk and walk straight. Quite admirable, really. I can
imagine that ERB was very nearly in awe as he read it. Of course,
by 1915 ERB had already smashed the old religious system of Barsoom supplanting
it with his own vision of the man-god but I'm sure he concurred with Grey.
Then Grey sums it up on the turbulent Colorado:
"Life was eternal. Man's immortality lay
in himself. Love of a woman was hope- happiness. Brotherhood-
that mystic and grand "Bi Nai" of the Navajo- that was religion."
Yes, as they passed under the Rainbow Bridge
at the foot of the rainbow it all became clear. What happened later
when reality hit I don't know.
Grey's formula reads well: Life in the
general sense, in whatever form will last for a long time but hardly eternally.
'Man's immortality lay in himself' is difficult to parse. Not
exactly sure what that means. 'Love of a woman was hope-happiness.'
Possibly, if he's talking about a reconciliation of the X and y chromosomes
into a unified whole but for an old philanderer like Grey he should amend
his statement to love of any or many women, a quick one in other words.
And that mystic and grand "BI Nai." Yep. That was religion.
I imagine ERB was goggle-eyed when he finished
this one and lovingly patted it back on the shelf.
The good things of this world had come the
way of Grey and Burroughs in abundance. Grey was able 'to get back
to the land' six months of the year while testing his manhood like Ahab
landing the big fish on the seas the other part of the year. I used
to love those travelogues on Saturdays when they showed those heroes trolling
the seas for swordfish off Florida proving that you had to be a real man
to play and land those big fells.
Then they would show the little woman standing
proudly by her catch towering over her. They fished 'em all out by
the time I was in a position to prove my manhood. I'll have to take
up skydiving or bungee jumping; to heck with climbing Everest.
Burroughs also got back to the land in a big
way. Some of the letters in Brother Men, the collection of his and
Herb Weston's letters are quite delightful as ERB exults about planting
every known species of vegetable while raising most of the better known
food animals in great quantities. Just that he couldn't figure out
how to make a profit at it. All expense the way he went about it.
That wasn't according to plan.
In their own way both Grey and Burroughs retreated
from the social realities of their day both in their fiction and in their
lives. Depending on how one defines fantasy both men retreated into
fantasy rather than deal with an uncomfortable reality. At the same
time both tried to come up with solutions to the pressing social and religious
problems of their times in fiction.
Of the two I much prefer Burroughs because
of his wider ranging intellectual interests as well as his highly developed
sense of humor. There isn't one grain of humor in Grey; the man is
deadly serious all the time; he must have played shortstop in baseball.
Times change. I find nothing enduring
in Grey save possibly the Purple Sage/Rainbow diptych and that because
of his amazing portrayal of the Animus and Anima problem.
Burroughs has a quality to what he does.
Herb Weston in Brother Men seemed put off by ERB's Mastermind Of Mars.
The novel first appeared in Amazing Stories; Weston thought the story was
truly amazing. So do I. I can't explain exactly why I think
is an enduring story because on one level it isn't a very good book; yet
on another, while Ras Thavas is a great character, there is something being
said which still escapes me but seems important.
As Grey and Burroughs are representative of
the period 1890-1910 just let me say that I really love this period of
history in the United States. I like most of the writers and Burroughs
and Grey are two of my favorites. They probably read each other but
their intellects were so disparate that I doubt if they could have gotten
along if they had met.
Fortunately this is a moot point as they didn't.
Happy trails to you hoping that you if you
look you can find Surprise Valley and The Valley Of The Hidden Women.
Don't take your guns to town son, leave the Bad Blood at home.