Wigwam and War-path Or the Royal Chief in Chains Part 4

These visits had other beneficial results than those growing out of trade, since they extended over the Fourth of July, when all the people of the valley came together to celebrate the "nation's birthday," when, with fife and drum, the country-folks would join with those in town, who "marched up a street and then marched down again," to the willow-covered stand, where readers and orators would rehea.r.s.e, one, the history of the "Declaration,"

the other, repeat some great man's speech.

The tables groaned beneath the loads of viands, spread by gentle women's hands. The reader and the orator of the day would take positions at either end, and the meek chaplain in between, while the bashful country boys would lead up their girls, until the table had been filled. Homli and his people, dressed in Fourth-of-July regalias, would look on from respectful distance, and wonder what the reader meant, when he said, "All men are born free and equal," and wondered more to hear a wicked orator protest that the "flag above was no longer a flaunting lie." The Indians were then serving in the house of a foolish old man, named Esau. When fair lips refused longer to taste, and manly breast was filled too full for utterance, Homli and his people were invited to partake. Some of his people accepted the gift of the remnants; but he, Homli, never.

In the absence of better pastime, the crowd would come again to the grand stand, to give opportunity for disappointed spouters to ventilate pent-up patriotism. Homli, too, made a speech, and with keen rebuke referred to days gone by, when white men had come to his lodge, and craved his hospitality; how his women had culled their berry-baskets to find something worthy of the white man's taste, and how the finest trout had been offered in proof of friendship for the stranger guest, and boasted that he had given the finest horses of his band to help the stranger on, and sent an escort of trusty braves to direct him over all doubtful trails. He boasted, too, that no white man's blood had ever stained his hand, even when he was strong, and they were weak; then, with well-made gesture, pointed to the valley, once all his own, and covered with antelope and feathery tribes. No houses, fields, or barns marred then the beautiful valley of the mountain. Turning half around, he gazed at people and town, and sadly motioned to the mountain-sides, robbed of fir and pine, and seemed to drink in, what, to him, was desolation made complete.

With eye half closed, he mused a moment, and then broke forth like some brave soul that had mastered self, and was reconciled to the inexorable destiny that his mind had seen in store, declared that he would be a man himself, with white man's heart, and that his people would yet join with pride in the coming celebrations.

The triumph of civil hopes over savage mind was complete, and when the change was realized by the lookers-on, they gathered round the chieftain, and gave him welcome to a brotherhood born of a nation's struggles to redeem mankind, when the white men were few and Homli's people numerous as the stars that looked down on the rivers of this beautiful land. Who shall remember the mild reproof of Homli, when he, under the humane and enlightened policy of the Government, shall have made good this declaration to be a white man in heart and practice?

Little things sometimes move in harmony until they unite, and make up an aggregate of causes, whose combined power becomes irresistible for good or ill to peoples, tribes, and nations.

The chieftain of whom I write had, at various times, felt the thongs that bound him to his savage habits loosening, little by little, until at last, under the influence of the patriotic joy of freemen, he himself had stepped from under a shadow that was once a benison, but had now, because of his enlightenment, become a barrier to his happiness.

The change was real, and the heart that had come laden with reproach to his neighbor, and felt the sting of slighted manhood, now exulted in the recognition he had found in the sunshine of American Independence, and the warm hands of freedom's sons, who bade him welcome to a better life.

No human brain can correctly measure the influence of such events. Homli, as I have said, was a chief of the Walla-Wallas, who, in conjunction with the Umatillas and Cayuses, occupied the reservation spoken of as "Umatilla" (horse-heaven), it being the original home of the tribe bearing that name. In 1856, the three tribes above named united in treaty council with the Government, represented by the lamented J. I. Stevens and General Joel Palmer.

This treaty was conducted with firmness and on principles of justice, the Indians having, in this instance at least, half "the say." By the terms agreed upon, a portion of country was reserved by the three tribes for a permanent home, to be held jointly by them. It is located on one of the tributaries of the Columbia, known as the Umatilla river. The out-boundaries measured one hundred and three miles, covering a country possessing many natural advantages, conducive to Indian life, and of great value in the transfer of these people from a barbarous to a civilized condition.

Its surface is diversified with rich prairie lands, producing an excellent quality of bunch gra.s.s,--so called because of its growing in tussocks,--covering not more than half the surface of the round, the remainder being entirely devoid of vegetation, very nutritious and well adapted to grazing.

The mountains are partly covered with forests of pine and fir, valuable for commercial and building purposes. The streams are rapid, with bold sh.o.r.es, abounding in latent power, waiting for the time when labor and capital shall harness its cataracts to machinery, whose music will denote the transformation process going on in the forest of the mountain; the fleeces from the plain, and in the cereals they contain, in embryo, for better use than shading herds of cattle and Indian horses, or its fleeces made traffic for traders and shippers, who enrich themselves by taking them in bulk and returning in manufactured exchanges; or for its fields to lie dormant and idle, while commerce invites and starving people clamor for bread they might be made to yield.

True, its almost unbroken wilderness, echoing the call of cougar or cayote (ki-o-te); its tall gra.s.s plains, tangled and trembling with the tread of twenty thousand horses; its valleys decked with carpets of gorgeous flowers,--fit patterns for the costumes of those who dance thereon,--or speckled with baby farms, belonging to red-skinned ploughmen, or shaded by the smoke of council wigwams; its waters sometimes shouting, as if in pain, while hurrying headlong against the rock, or, laughing beneath the balm-wood trees at the gambols of its own people, or, divided into an hundred streams, go rushing on, still playing mirror for the smiling faces of the youths, whose hearts and actions take pattern after its own freedom; true, indeed, that this lovely spot of earth seems to have been the special handiwork of the Almighty, who had withheld from other labors the choicest gems of beauty, that he might make a paradise, where youth could keep pace with pa.s.sing years, until the change of happy hunting-grounds should be noted only by the wail of weeping widows, or sighs of sorrowing orphans.

'Twas to this Indian paradise that Homli returned from his summer visit, his heart laden with new feelings of pride; for he had been recognized as a man. If he did not then begin to enjoy the realization of his hopes, there were reasons why he did not that few have understood.

Born to a wild, free life, possessed of a country such as few over enjoy, with a channel of commerce traversing his home; brought in constant contact with white men, some of whom, at least, he found to be soulless adventurers, ever ready to take advantage of his ignorance of trade; confused and bewildered by the diversity of opinions on political and religious subjects; witnessing the living falsehood of much of civilized life; but half understanding the ambitions of his "new heart," or the privilege he was ent.i.tled to; with the romance of his native education in matters of religion, its practical utility to satisfy his longings that reached into the future, or to meet the demands of conscience, where duty led him, or anger at insult drove him; the performance of its ceremonies, connecting social with religious rites,--added to these the power that his red brethren who were yet untouched by the finger of destiny, and were luxuriating in idle, careless life, enhanced by the sight of the hardened hands and sweating brows of those who sought to find admission to circles where labor insures reward; confused when witnessing the enforcement of laws "that are supposed to be uniform in operation," by the outrageous partiality shown; treated with coldness and distrust, because of his color; envied of his possessions, to which he had an inalienable right, by deed from G.o.d, and confirmed by the government of the United States; compelled to hear the constant coveting of others for it, and to hear government denounced because it did not rob him of his home; to see distrust in every action toward him; his manhood ignored, or crushed by cruel power; his faith shaken; treated as an alien, even in his birthplace; taunted with the threat that when he planted his feet on higher plains, he should be crowded off, or forced to stand tottering on the brink; his fears aroused by the threats he overheard of being finally driven away; of speculations on the future towns that should spring up over the graves of his fathers, when he was not there to defend them,--added to all these discouragements the oppressions of his would-be teachers, in moral ethics and religion; demanding his attendance on ceremonies that were intangible, incomprehensible, to his mind, made more unbearable by the tyranny of his red brethren, growing out of their recognition of church-membership, and the consequent arrogance, even contempt, with which they spoke of his religious habits and ceremonies; unable to reconcile the practices of these people with the precepts of their priest; ostracised from those, who, while untouched by the hand of Christianity, had mingled voice and prayer with him in wilder worship; finding friends among white men, whose hearts were true, but who, instead of soothing his troubled feelings by patiently teaching him charity and liberal-minded views touching matters of religious practice of his Catholic friends and their ministers, would pile the f.a.gots on the burning altar 'twixt him and them, increasing distrust, making the breach wider, thus becoming alienated from the other chiefs, How-lish-wam-po, of Cayuse, and We-nap-snoot, of the Umatillas, and those of their tribes who had been led, by ministrations of priest and chief, to the solemn ma.s.ses of the church: if then Homli failed to be a "white man" in heart, on whom does the responsibility rest?

I have not dealt in fiction, but have stated the circ.u.mstance plainly, the truth of which will not be questioned by those whose personal knowledge qualifies them for pa.s.sing judgment, unless, indeed, it be those whose minds have been trained to run in narrow, bigoted grooves, whose hearts have never felt the warming influences of the high and pure love for truth that characterizes a n.o.ble Christian manhood, and whose measure of right is made by the petty and selfish interest of himself, who, with the judgment of a truckling demagogue, barks for pay in popular applause or political reward.

For the present, I leave my readers to chide Homli for his failure, if, indeed, they can, with the facts before them. As to the responsibility, I shall discuss the subject fully and fearlessly on some future page of this work, where the argument for and against the several "policies" may be made and applied in a general way in the consideration of the subject of "Indian civilization."

CHAPTER V.

POLICIES ON TRIAL--"ONEATTA."

In the fall of 1866, the "Oregon Delegation," in Washington, proposed the name of the author of this book for appointment as Superintendent of Indian Affairs in Oregon.

President Johnson, on inquiry, learned that he was not a "Johnson man,"

and, of course, refused to make the nomination.

The recommendation of the author's name was made without his solicitation or knowledge. On the accession of President Grant, the recommendation was renewed, the nomination was made and confirmed by the Senate of the United States; bonds filed, oaths of office administered, and notice given to my predecessor; and on the 1st of May, 1869, I a.s.sumed the duties of the office indicated.

The new administration had the Indian question in transit, between three policies: The old way, "_Civil Service_," "_The War Department Policy_,"

and General Grant's "_Quaker Policy_."

With good intention, doubtless, the several policies were put on trial.

Oregon superintendency and all its agencies were a.s.signed to the tender care of the War Department policy, and I was ordered to turn over my office to an officer of the army, even before I had performed an important official duty. Remonstrance was made by the people of Oregon against the change.

A compromise was effected. I was retained as Superintendent, and Hon. Ben.

Simpson, Agent at Siletz, and Capt. Charles Lafollette, Agent at Grand Round also of the civil service policy. The remainder of the agencies were a.s.signed to officers of the army. This mixing up of elements was somewhat embarra.s.sing for a time.

I began again my official duties. From the records in the Superintendent's Office, Salem, Oregon, I learned the location and something of the condition of the several agencies under my charge.

"_The Coast Reservation_," covering three hundred miles of the Pacific coast, embraced several stations, or agencies, comprising not more than one-third the territory within its boundaries. It had never been ceded to the Government, neither acquired by conquest, but was set apart by an act of Congress for the benefit of the several tribes of the Willamette valley. It is partly timbered and generally mountainous. It abounds in resources suitable to Indian savage life.

Once this wild region had been peopled with deer and elk, whose plaintive call had led the cougar to his feast, or quickened the steps of the huntsman, whose steady nerves enabled him to glide through the tanglewood, bearing with him images of his children (who, dependent upon his archery, awaited his return); and of faithful clutchmen (squaws), whose eyes would kindle at sight of hunter, laden with fruits of the chase, that were to be food and clothing for her little ones. These forest trees had stood sentinels, guarding its people, from the gaze of tamer huntsmen, and from the rough ocean winds that sweep the coast; or, uttering hoa.r.s.er sounds, or sighing songs, warning of coming storms, that sometimes beat the white-winged ship, laden with merchandise, from foreign lands, against the rocky sh.o.r.e (whose caverns were the refuge of sea-lions), or, echoing back Pacific's roar, were waiting for the debris from wrecks of stately crafts, or coming of sea-washed mariners.

Then, at such perilous times, the peoples of this wild western verge of continent would, in pure charity, build warning-fires on higher bluffs, at nightfall, and thus give signals of danger; or, mayhap, they sometimes built them to decoy, in order to avenge insult (or wrong, real, or imaginary) of some former seaman, who had repaid them for good will by treacherous act of larceny of some dusky maiden, or black-eyed boy, or stalwart warrior, carried away to other lands.

Tradition's living tongue has furnished foundation for the pictures I have made. And many times to listening ears the story has been told, changed only in the name of maiden, or boy, or braves, as date or location gave truth to the sorrowing tale.

Living still, on a home set apart by the State, are two chieftains of a western tribe, whose people tell, in story and in song, how, at a certain sign of danger to a ship, they went out over the breakers in a hollow-tree canoe, to meet the white "tyee" of the "great canoe," and in pity for the poverty of his knowledge of sea line had proffered him shelter in a quiet nook of land-locked ocean, until such time as the Great Spirit might give evidence of anger past, by smiling on the boisterous waves that had made sport of man's puny efforts to control his own going.

These chieftains, in dainty craft, had won the captain's confidence, and, by consent of favoring winds and rolling seas, with trust he follows past lone rocks that stand above the sunken reef, and through the foamy pa.s.sage, guarded by "headlands" on either side; past bars, unseen, that break huge rollers into waves of shorter measure; past, still past, the homes of fishermen on sh.o.r.e, until at last his sails flapped approval on the mast, the keel complains of unaccustomed touch, and anchors dropped in fathoms short to the bed of a bay that gives evidence of welcome, by sending its sands to surface, speckled with mica or sparkling with grains of gold.

Thus the white man's big canoe found rest, and sailors crowded the rail to give signs of grat.i.tude to the strange, strong-armed pilots.

The captain let down his stairs, that they might come on deck and exchange mutual feelings of each heart. On the one hand, that of thankfulness, that misfortunes make mankind akin, and used such occasions to teach the lion that the mouse may be his master when circ.u.mstances bring his ability into demand.

The white man felt grat.i.tude, and made proof of it by loading the red man's "hollow tree" with rich stores of choice sugars from the islands, blankets made in colder zones; with clothing that illy fitted the red man's limbs; with lines, and nets, and hooks, and spears of foreign make, and with weapons of fiery breath and noisy mouth, that poorly mated the bow and arrow, though mating good by force of execution the loss in warning talk.

The chieftains, too, gave back, with answering hand and smiling face, the gladness of their hearts that they had found opportunity to serve the white man.

When they departed, the "tyee" bade them come _again_. This was a great day for the chieftain's _household_, when they landed beneath the willow trees near their e-li-he (home). The women, with great, wondering eyes at the sight of so many ic-tas (goods), began to unload the "hollow-tree canoe," and, as each article new to them came in sight, they would wonder and chatter and try them on, until at last they stood clothed in sailor's garb, of jacket, pants and shoes. To their camps they came, loaded with the precious freights, and, coming to their own, the little ones would cry and run, shouting, "Hal-lu-me, til-li-c.u.m" (strangers); nor would they trust to their mothers' voices until they had put aside their costumes.

These chiefs still laugh at the surprise they felt at sight of what they supposed to be the new-found friends, until the merry cluchmen (women) shouted, "Cla-hoy-em-six, tyee?" (How do you do, chief?) They quickly rose from their cougar skin and panther's pelt, caught the bogus sailors, and quickly robbed them of their borrowed clothes.

That night, while the sun was going to rest in his bed of flaming billows, on the ship's deck and on the sand of the red man's floor, happy hearts bade each "Good-night." The white man was happy now that his home was gently rocked by flowing tides. The red men, happy with their til-li-c.u.ms, retailing in guttural notes their great adventures, and dancing the pot-lach dance (giving dance), would stop, and with their hands divide the prizes won, without thought of sh.e.l.ls, or Indian coin, or white man's chick-a-mon (money). When "to-morrow's sun" had climbed over the craggy ledges of the coast mountain, and sent out his fiery messengers to announce his coming, they came to the vessel's deck, and found no watchman there. They peeped into the forecastle and cabin, and waked the slumberers up to welcome the new morn begun on the bosom of Ya-quina Bay.

At the Indian lodge, the soft voice of cluchman, mingling with the murmur of rippling rills, that from snow-banks high on the mountain side came hurrying down to quench the thirst of sailor or of savage; maybe, the briny lips of the sea-monster or salmon fish, that come in to rest from surging waters and bask awhile in the smooth currents of the bay.

The chiefs arose and made breakfast on foreign teas and island sugars, and when in new attire, with cluchman in beads and fine tattoo (an adornment of savage tribes), with noses pierced by long polished sh.e.l.ls, that made an uncouth imitation of a dandy's moustache, with pappoose in basket hung with bells, or lashed to boards with wild-deer thongs, and slung on mother's back, secured with sealskin belts worn on the brow. To make the whole a complete picture of Indian life, the dogs were taken in, and then sitting in the prow to give command, the "hollow-tree canoe" was pointed toward the ship. The loud hurrah of sailors, that was intended to give welcome, was at first construed to be a warning, and quick the "hollow-tree canoe" was turned about, each paddle playing in concert to carry the frightened visitors away, while cluchmen and maidens, with woman's privilege, screamed in terror of expected harm.

The chief soothing them, and looking back descried the tyee captain, with beckoning hand and signs recalling him to fulfil his purpose, and make the visit. He bade the oarsman cease, and, while his canoe moved on from acquired motion, though slower going, while he backward gazed, he, with noiseless paddle, again brought the prow towards the sides of the "big canoe."

Slowly and cautiously he, with his precious cargo, floated nearer and nearer still, with eyes wide open, to detect any sign of treachery, sometimes half stopping at suggestions of frightened mothers or timid maidens, and then anon would forward move; still, however, with great caution, until at last the two canoes were rocking on the gentle tide in closest friendship.

The seamen who made this welcome port came on deck, with a sailor's pride of dress, wide-legged trowsers, and wider collars to their shirts over their shoulders falling, and with wide-topped, brimless caps. When the new-comers had pa.s.sed their fright, and the old chief had climbed on deck to be sure that all was safe, he called his family, and, though the jolly tars went down to a.s.sist them, they remained waiting for some further proof of friendship.

While their eyes were upward turned, and Jack's were downward bent, two pairs (at least) met midway, and told the old, old tale over again.

On deck, and leaning over the rail, stood a youthful sailor, with deep, earnest eyes. These had met the gaze of another, the daughter of the pilot chief. Silently the arrows flew; and, without honeyed word, or war-whoop, the battle went on, until, by special invitation of looks, Oneatta came aboard, and stood beside the smiling pale-face; and soon the older women followed with the baby baskets until all were there except the dogs, who cried at the partiality shown to the master and his family.