In the remarks which I am about to make relative to the Shoshones, I may as well observe that the same observations will equally apply to the Comanches, Apaches, and Arrapahoes, as they are but subdivisions and offsets from the original stock--the Shoshones. The Wakoes, who have not yet been mentioned, or even seen, by any other travellers, I shall hereafter describe.
I may as well here observe, that although the Shoshones are always at peace with the Comanches and Apaches, they had for a long while been at war with their descendants, the Arrapahoes, as well as the whole of the Dacotah and Algonquin tribes, as the Crows and Rickarees, Black-feet, Nez-percés, and others.
First, as to their religion--a question highly interesting, and perhaps throwing more light upon their origin than can be collected from tradition, manners, and customs. From my knowledge of the Indians, I believe them, if not more religious, most certainly to be more conscientious, than most Christians. They all believe in one God--Manitou, the author of good, and worship him as such; but believing that human nature is too gross to communicate with the Arbitrator of all things, they pray generally through the intervention of the elements or even of certain animals, in the same manner that the Catholics address themselves to their saints.
The great Manitou is universal among this family, and indeed among all the savage tribes of North America. The interceding spirit alone varies, not with the tribe and nation, but according to individual selection. Children are taught to know "Kishe Manito" (the Almighty), but no more. When the boy is verging upon manhood, he selects his own personal deity, or household god, which is made known to him in his dreams. When he states his intention of seeking the spirit, the parents of the young man order him to fast for three days; then they take away his bow and arrows, and send him far into the woods, the mountains, or the prairies, to wait for the visitation.
An empty stomach and inaction in the lone wilderness are certain to produce reveries and waking dreams. If the young man is thirsty, he thinks of water; of fire or sunshine, if he feels cold; of buffalo or fish, if he is hungry. Sometimes he meets with some reptile, and upon any one of these or other natural causes or productions, his imagination will work, until it becomes wholly engrossed by it.
Thus fire and water, the sun or the moon, a star, a buffalo, or a snake--any one of them, will become the subject of his thoughts, and when he sleeps, he naturally dreams of that object which he has been brooding over.
He then returns home, engraves upon a stone, a piece of wood, or a skin, the form of this "spirit" which his dream has selected for him, wears it constantly on his person, and addresses it, not as a god, but as an intercessor, through which his vows must pass before they can reach the fearful Lord of all things.
Some men among the Indians acquire, by their virtues and the regularity of their lives, the privilege of addressing the Creator without any intervention, and are admitted into the band, headed by the masters of ceremonies and the presidents of the sacred lodges, who receive neophytes and confer dignities. Their rites are secret; none but a member can be admitted. These divines, as of old the priest of Isis and Osiris, are deeply learned; and truly their knowledge of natural history is astonishing. They are well acquainted with astronomy and botany, and keep the records and great transactions of the tribes, employing certain hieroglyphics, which they paint in the sacred lodges, and which none but their caste or order can decipher.
Those few who, in their journey in the wilderness, have "dreamt" of a snake and made it their "spirit," become invariably "Medecines." This reptile, though always harmless in the western countries (except in some parts of the mountains on the Columbia, where the rattlesnake abounds), has ever been looked upon with dread by the Indians, who associate it with the evil spirit. When "Kishe Manito" (the good God) came upon earth, under the form of a buffalo, to alleviate the sufferings of the red man, "kinebec" (the serpent), the spirit of evil gave him battle. This part of their creed alone would almost establish their Brahminic origin.
The "Medecine" inspires the Indian with awe and dread; he is respected, but he has no friends, no squaws, no children. He is the man of dark deeds, he that communes with the spirit of evil; he takes his knowledge from the earth, from the fissures of the rocks, and knows how to combine poisons; he alone fears not "Anim Teki" (thunder). He can cure disease with his spells, and with them he can kill also; his glance is that of the snake, it withers the grass, fascinates birds and beasts, troubles the brain of man, and throws in his heart fear and darkness.
The Shoshone women, as well as the Apache and Arrapahoe, all of whom are of the Shoshone race, are very superior to the squaws of the Eastern Indians. They are more graceful in their forms, and have more personal beauty, I cannot better describe them than by saying that they have more similitude to the Arabian women than any other race. They are very clean in their persons and in their lodges; and all their tribes having both male and female slaves, the Shoshone wife is not broken down by hard labour, as are the squaws of the eastern tribes; to their husbands they are most faithful, and I really believe that any attempt upon their chastity would prove unavailing. They ride as bravely as the men, and are very expert with the bow and arrow, I once saw a very beautiful little Shoshone girl, about ten years old, the daughter of a chief, when her horse was at full speed, kill, with her bow and arrow, in the course of a minute or two, nine out of a flock of wild turkeys which she was in chase of.
Their dress is both tasteful and chaste. It is composed of a loose shirt, with tight sleeves, made of soft and well-prepared doe-skin, almost always dyed blue or red; this shirt is covered from the waist by the toga, which falls four or six inches below the knee, and is made either of swan-down, silk, or woollen stuff; they wear leggings of the same material as the shirt, and cover their pretty little feet with beautifully-worked moccasins; they have also a scarf, of a fine rich texture, and allow their soft and long raven hair to fall luxuriantly over their shoulder, usually ornamented with flowers, but sometimes with jewels of great value; their ankles and wrists are also encircled by bracelets; and indeed to see one of these young and graceful creatures, with her eyes sparkling and her face animated with the exercise of the chase, often recalled to the mind a nymph of Diana, as described by Ovid[10].
[10]The Comanches women very much resemble the common squaws, being short and broad in figure. This arises from the Comanches secluding the women and not permitting them air and exercise.
Though women participate not in the deeper mysteries of religion, some of them are permitted to consecrate themselves to the divinity, and to make vows of chastity, as the vestals of Paganism or the nuns of the Catholic convents. But there is no seclusion. They dress as men, covered with leather from head to foot, a painting of the sun on their breasts. These women are warriors, but never go out with the parties, remaining always behind to protect the villages. They also live alone, are dreaded, but not loved. The Indian hates anything or any body that usurps power, or oversteps those bounds which appear to him as natural and proper, or who does not fulfil what he considers as their intended destiny.
The fine evenings of summer are devoted, by the young Indian, to courtship. When he has made his choice, he communicates it to his parents, who take the business into their hands. Presents are carried to the door of the fair one's lodge; if they are not accepted, there is an end to the matter, and the swain must look somewhere else; if they are taken in, other presents are returned, as a token of agreement. These generally consist of objects of women's workmanship, such as garters, belts, moccasins, &c.; then follows a meeting of the parents, which terminates by a speech from the girl's father, who mentions his daughter as the "dove," or "lily," or "whisper of the breeze," or any other pretty Indian name which may appertain to her. She has been a good daughter, she will be a dutiful wife, her blood is that of a warrior's; she will bear noble children to her husband, and sing to them his great deeds, &c. The marriage day arrives at last; a meal of roots and fruits is prepared; all are present except the bridegroom, whose arms, saddles, and property are placed behind the fair one. The door of the lodge is open, its threshold lined with flowers; at sunset the young man presents himself, with great gravity of deportment. As soon as he has taken a seat near the girl, the guests begin eating, but in silence; but soon a signal is given by the mothers, each guest rises, preparatory to retiring. At that moment, the two lovers cross their hands, and the husband speaks for the first time, interrogatively:--"Faithful to the lodge, faithful to the father, faithful to his children?" She answers softly: "Faithful, ever faithful, in joy and in sorrow, in life and in death"--"Penir, penir-asha, sartir nú cohta, lebeck nú tanim." It is the last formula,--the ceremony is accomplished. This may seem very simple and ridiculous; to me it appeared almost sublime. Opinions depend upon habits and education.
The husband remains a whole year with his father-in-law, to whom belongs by right the produce of his hunting, both skins and flesh. The year expired, his bondage Is over, and he may if he wishes it, retire with his wife to his own father's, or construct a lodge for his own use. The hunter brings his game to his door, except when a heavy animal; there ends his task; the wife skins and cuts it; she dries the skin and cures the meat. Yet if the husband is a prime hunter, whose time is precious, the woman herself, or her female relations, go out and seek the game where It has been killed. When a man dies, his widow wears mourning during two or four years; the same case happens with the widower, only his duties are not so strict as that of a woman; and it often happens that, after two years, he marries his sister-in-law, if there is any. The Indians think it a natural thing; they say that a woman will have more care of her sister's children than of those of a stranger. Among the better classes of Indians, children are often affianced to each other, even at the age of a few months. These engagements are sacred, and never broken.
The Indians in general have very severe laws against murder, and they are pretty much alike among the tribes; they are divided into two distinct sections--murder committed in the nation and out of the nation.
When a man commits a murder upon his own people, he runs away from his tribe, or delivers himself to justice. In this latter case, the nearest relation of the victim kills him openly, in presence of all the warriors. In the first case, he is not pursued, but his nearest relation is answerable for the deed, and suffers the penalty, if by a given time he has not produced the assassin. The death Is instantaneous, from the blow of a tomahawk. Often the chief will endeavour to make the parties smoke the pipe of peace; if he succeeds, all ends here; If not, a victim must be sacrificed. It is a stern law, which sometimes brings with its execution many great calamities. Vengeance has often become hereditary, from generation to generation; murders have succeeded murders, till one of the two families has deserted the tribe.
It is, no doubt, owing to such circumstances that great families, or communities of savages bearing the same type and speaking the same tongue, have been subdivided into so many distinct tribes. Thus it has been with the Shoshones, whose emigrant families have formed the Comanches, the Apaches, and the Arrapahoes. The Tonquewas have since sprung from the Comanches, the Lepans and the Texas[11](now extinct) from the Apaches, and the Navahoes from the Arrapahoes. Among the Nadowessies or Dacotahs, the subdivision has been still greater, the same original tribe having given birth to the Konsas, the Mandans, the Tetons, the Yangtongs, Sassitongs, Ollah-Gallahs, the Siones, the Wallah Wallahs, the Cayuses, the Black-feet, and lastly the Winnebagoes.
[11]Formerly there was a considerable tribe of Indians, by the name of Texas, who have all disappeared, from continual warfare.
The Algonquin species, or family, produced twenty-one different tribes: the Micmacs, Etchemins, Abenakis, Sokokis, Pawtuckets, Pokanokets, Narragansets, Pequods, Mohegans, Lenilenapes, Nanticokes, Powatans, Shawnees, Miamis, Illinois, Chippewas, Ottawas, Menomonies, Sacs, Foxes, and the Kickapoos, which afterwards subdivided again into more than a hundred nations.
But, to return to the laws of murder:--It often happens that the nephew, or brother of the murderer, will offer his life in expiation. Very often these self-sacrifices are accepted, principally among the poorer families, but the devoted is not put to death; he only loses his relationship and connection with his former family; he becomes a kind of slave or bondsman for life in the lodges of the relations of the murdered.
Sometimes, too, the guilty man's life is saved by a singular and very ancient law; it, however, happens but rarely. If the murdered leaves a widow with children, this widow may claim the criminal as her own, and he becomes her husband nominally, that is to say, he must hunt and provide for the subsistence of the family.
When the murderer belongs to a hostile tribe, war is immediately declared; if, on the contrary, he belongs to a friendly nation, the tribe will wait three or four months till the chiefs of that nation come to offer excuses and compensation. When they do this, they bring presents, which they leave at the door of the council lodge, one side of which is occupied by the relations of the victims, the other by the chiefs and warriors of the tribe, and the centre by the ambassadors. One of these opens the ceremony by pronouncing a speech of peace, while another offers the pipe to the relations. If they refuse it, and the great chief of the tribe entertains a particular regard for the other nation, he rises and offers himself to the relations the calumet of conciliation. If refused still, all the children and babes of the murdered one's family are called into the lodge, and the pipe passed a third time in that part of the lodge. Then if a child even two or three months old touches it, the Indians consider the act as a decision of the great Master of Life, the pipe goes round, the presents are carried in, and put at the feet of the plaintiffs. When on the contrary, the calumet passes untouched, the murderer's life alone can satisfy the tribe.
When the chiefs of the tribe of the murderer leave their village to come and offer excuses, they bring with them the claimed victim, who is well armed. If he is held in high estimation, and has been a good warrior and a good man, the chiefs of his tribe are accompanied by a great number of their own warriors, who paint their faces before entering the council lodge; some in black with green spots, some all green (the pipe of peace is always painted green).
The relations of the murdered man stand on one side of the lodge, the warriors of the other tribe opposite to them. In the centre is the chief, who is attended by the bearer of the pipe of peace on one side of him, and the murderer on the other. The chief then makes a speech, and advances with the pipe-bearer and the murderer towards the relatives of the deceased; he entreats them, each man separately, to smoke the pipe which is offered by the pipe-bearer, and when refused, offered to the next of the relatives.
During this time the murderer, who is well armed, stands by the chiefs side, advancing slowly, with his arrow or his carbine pointed, ready to fire at any one of the relations who may attempt to take his life before the pipe has been refused by the whole of them. When such is the case, if the chiefs want peace, and do not care much for the murderer, they allow him to be killed without interference; if, on the contrary, they value him and will not permit his death, they raise the war-whoop, their warriors defend the murderer's life, and the war between the two tribes may be said to have commenced.
Most usually, however, the pipe of peace is accepted, in preference to proceeding to such extremities.
I will now mention the arms and accoutrement of the Shoshone warriors, observing, at the same time, that my remarks refer equally to the Apaches, the Arrapahoes, and the Comanches, except that the great skill of the Shoshones turns the balance in their favour. A Shoshone is always on horseback, firmly sitting upon a small and light saddle of his own manufacture, without any stirrups, which indeed they prefer not to have, the only Indians using them being chiefs and celebrated warriors, who have them as a mark of distinction, the more so that a saddle and stirrups are generally trophies obtained in battle from a conquered enemy.
They have too good a taste to ornament their horses as the Mexicans, the Crows, or the Eastern Indians do; they think that the natural grace and beauty of the animal are such that anything gaudy would break its harmony; the only mark of distinction they put upon their steeds (and the chiefs only can do so) is a rich feather or two, or three quills of the eagle, fixed to the rosette of the bridle, below the left ear; and as a Shoshone treats his horse as a friend, always petting him, cleaning him, never forcing or abusing him, the animal is always in excellent condition, and his proud eyes and majestic bearing present to the beholder the beau ideal of the graceful and the beautiful. The elegant dress and graceful form of the Shoshone cavalier, harmonizes admirably with the wild and haughty appearance of the animal.
The Shoshone allows his well-combed locks to undulate with the wind, only pressed to his head by a small metal coronet, to which he fixes feathers or quills, similar to those put to his horse's rosette. This coronet is made either of gold or silver, and those who cannot afford to use these metals make it with swan-down or deer-skin, well-prepared and elegantly embroidered with porcupine quills; his arms are bare and his wrists encircled with bracelets of the same material as the coronet; his body, from the neck to the waist, is covered with a small, soft deer-skin shirt, fitting him closely without a single wrinkle; from the waist to the knee he wears a many-folded toga, of black, brown, red, or white woollen or silk stuff, which he procures at Monterey or St. Francisco, from the Valparaiso and China traders; his leg from the ankle to the hip is covered by a pair of leggings of deer-skin, dyed red or black with some vegetable acids, and sewed with human hair, which hangs flowing, or in tresses, on the outward side; these leggings are fastened a little above the foot by other metal bracelets, while the foot is encased in an elegantly finished mocassin, often edged with small beautiful round crimson shells, no bigger than a pea, and found among the fossil remains of the country.
Round his waist, and to sustain the toga, he wears a sash, generally made by the squaws out of the slender filaments of the silk-tree, a species of the cotton-wood, which is always covered with long threads, impalpable, though very strong. These are wove together, and richly dyed. I am sure that in Paris or in London, these scarfs, which are from twelve to fifteen feet long, would fetch a large sum among the ladies of the haut ton. I have often had one of them shut up in my hand so that it was scarcely to be perceived that I had anything enclosed in my fist.
Suspended to this scarf, they have the knife on the left side and the tomahawk on the right. The bow and quiver are suspended across their shoulders by bands of swan-down three inches broad, while their long lance, richly carved, and with a bright copper or iron point, is carried horizontally at the side of the horse. Those who possess a carbine have it fixed on the left side by a ring and a hook, the butt nearly close to the sash, and the muzzle protruding a little before the knee.
The younger warriors, who do not possess the carbine, carry in its stead a small bundle of javelins (the jerrid of the Persians), with which they are very expert, for I have often seen them, at a distance of ten feet, bury one more than two feet deep in the flanks of a buffalo. To complete their offensive weapons, they have the lasso, a leather rope fifty feet long, and as thick as a woman's little finger, hanging from the pommel of their saddles; this is a terrible arm, against which there is but little possibility of contending, even if the adversary possess a rifle, for the casting of the lasso is done with the rapidity of thought, and an attempt to turn round and fire would indubitably seal his fate: the only means to escape the fatal noose is to raise the reins of your horse to the top of your head, and hold any thing diagonally from your body, such as the lance, the carbine, or anything except the knife, which you must hold in your right hand, ready for use.
The chances then are: if the lasso falls above your head, it must slip, and then it is a lost throw, but if you are quick enough to pass your knife through the noose, and cut it as it is dragged back, then the advantage becomes yours, or, at least is equally divided, for then you may turn upon your enemy, whose bow, lance, and rifle, for the better management of his lasso, have been left behind, or too firmly tied about him to be disengaged and used in so short a time. He can only oppose you with the knife and tomahawk, and if you choose, you may employ your own lasso; in that case the position is reversed; still the conquest belongs to the most active of the two.
It often happens, that after having cut the lasso and turned upon his foe, an Indian, without diminishing the speed of his horse, will pick up from the ground, where he has dropped it, his rifle or his lance; then, of course, victory is in his hands. I escaped once from being lassoed in that way. I was pursued by a Crow Indian; his first throw failed, so did his second and his third; on the fourth I cut the rope, and wheeling round upon him, I gave chase, and shot him through the body with one of my pistols. The noose at every cast formed such an exact circle, and fell with such precision, the centre above my head, and the circumference reaching from the neck to the tail of my horse, that if I had not thrown away my rifle, lance, bow, and quiver, I should immediately have been dragged to the ground. All the western Indians and Mexicans are admirably expert in handling this deadly weapon.
Before the arrival of the Prince Seravalle, the Shoshones had bucklers, but they soon cast them aside as an incumbrance: the skill which was wasted upon the proper management of this defensive armour being now applied to the improved use of the lance. I doubt much, whether, in the tournaments of the days of chivalry, the gallant knights could show to their ladye-love greater skill than a Shoshone can exhibit when fighting against an Arrapahoe or a Crow[12].
[12]The Crows, our neighbours, who are of the Dacotah race, are also excellent horsemen, most admirably dressed and fond of show, but they cannot be compared to the Shoshones; they have not the same skill, and, moreover, they abuse and change their horses so often that the poor brutes are never accustomed to their masters.
But the most wonderful feat of the Shoshone, and also of the Comanche and Apache, is the facility with which he will hang himself alongside his horse in a charge upon an enemy, being perfectly invisible to him, and quite invulnerable, except through the body of his horse. Yet in that difficult and dangerous position he will use any of his arms with precision and skill. The way in which they keep their balance is very simple; they pass their right arm, to the very shoulder, through the folds of the lasso, which, as I have said, is suspended to the pommel or round the neck of the horse; for their feet they find a support in the numerous loops of deer-skin hanging from the saddle; and thus suspended, the left arm entirely free to handle the bow, and the right one very nearly so, to draw the arrow, they watch their opportunity, and unless previously wounded, seldom miss their aim.
I have said that the Shoshones threw away their bucklers at the instigation of the Prince Seravalle, who also taught them the European cavalry tactics. They had sense enough to perceive the advantage they would gain from them, and they were immediately incorporated, as far as possible, with their own.
The Shoshones now charge in squadrons with the lance, form squares, wheel with wonderful precision, and execute many difficult manoeuvres; but as they combine our European tactics with their own Indian mode of warfare, one of the most singular sights is to witness the disappearance behind their horses, after the Indian fashion, of a whole body of perhaps five hundred horse when in full charge. The effect is most strange; at one moment, you see the horses mounted by gallant fellows, rushing to the conflict; at a given signal, every man has disappeared, and the horses, in perfect line appear as if charging, without riders, and of their own accord, upon the ranks of the enemy.
I have dwelt perhaps too long upon the manners and habits of these people; I cannot help, however, giving my readers a proof of the knowledge which the higher classes among them really possess. I have said that they are good astronomers, and I may add that their intuitive knowledge of geometry is remarkable. I once asked a young chief what he considered the height of a lofty pine. It was in the afternoon, about three o'clock. He walked to the end of the shadow thrown by the pine-tree, and fixed his arrow in the ground, measured the length of the arrow, and then the length of the shadow thrown by it; then measuring the shadow of the pine, he deducted from it in the same proportion as the difference between the length of the arrow, and the length of its shadow, and gave me the result. He worked the Rule of Three without knowing it.
But the most remarkable instance occurred when we were about to cross a wide and rapid river, and required a rope to be thrown across, as a stay to the men and horses. The question was, what was the length of the rope required;i.e., what was the width of the river? An old chief stepped his horse forward, to solve the problem, and he did it as follows:--He went down to the side of the river, and fixed upon a spot as the centre; then he selected two trees, on the right and left, on the other side, as near as his eye could measure equidistant from where he stood. Having so done, he backed his horse from the river, until he came to where his eye told him that he had obtained the point of an equilateral triangle. Thus, in the diagram he selected the two trees, A and B, walked back to E, and there fixed his lance. He then fell back in the direction E D, until he had, as nearly as he could tell, made the distance from A E equal to that from E D, and fixed another lance. The same was repeated to E C, when the last lance was fixed. He then had a parallelogram; and as the distance from F to E was exactly equal to the distance from E to G, he had but to measure the space between the bank of the river and E, and deduct it from E G, and he obtained the width of the river required.
A F B
A F B
C G D
C G D
I do not think that this calculation, which proved to be perfectly correct, occupied the old chief more than three minutes; and it must be remembered that it was done in the face of the enemy. But I resume my own history.
In narrating the unhappy death of the Prince, I have stated that the Crows bore no good-will to the white men established among the Shoshones. That feeling, however, was not confined to that tribe; it was shared by all the others within two or three hundred miles from the Buona Ventura river, and it was not surprising! Since our arrival, the tribe had acquired a certain degree of tactics and unity of action which was sufficient in itself to bear down all their enemies, independent of the immense power they had obtained from their quantity of fire-arms and almost inexhaustible ammunition. All the other nations were jealous of their strength and resources, and this jealousy being now worked up to its climax, they determined to unite and strike a great blow, not only to destroy the ascendancy which the Shoshones had attained, but also to possess themselves of the immense wealth which they foolishly supposed the Europeans had brought with them to the settlement.
For a long time previous to the Crow and Umbiqua expedition, which I have detailed, messengers had been passing between tribe and tribe, and, strange to say, they had buried all their private animosities to form a league against the common enemy, as were considered the Shoshones. It was, no doubt, owing to this arrangement that the Crows and Umbiquas showed themselves so hardy; but the prompt and successful retaliation of the Shoshones cooled a little the war spirit which was fomenting around us. However, the Arrapahoes having consented to join the league, the united confederates at once opened the campaign, and broke upon our country in every direction.
We were taken by surprise; for the first three weeks they carried everything before them, for the majority of our warriors were still hunting. But having been apprised of the danger, they returned in haste, and the aspect of affairs soon changed. The lost ground was regained inch by inch. The Arrapahoes having suffered a great deal, retired from the league, and having now nothing to fear from the south, we turned against our assailants on our northern boundaries. Notwithstanding the desertion of the Arrapahoes, the united tribes were still three times our number, but they wanted union, and did not act in concert. They mustered about fifteen thousand warriors, from the Umbiquas, Callapoos, Cayuses, Nez-percés, Bonnaxes, Flat-heads, and some of the Crows, who had not yet gained prudence from their last "brushing." The superiority of our arms, our tactics, discipline, and art of intrenchment, together with the good service of two clumsy old Spanish four-pounders, enabled us not only in a short time to destroy the league, but also to crush and annihilate for ever some of our treacherous neighbours. As it would be tedious to a stranger to follow the movements of the whole campaign, I will merely mention that part of it in which I assisted[13].
[13]The system of prairie warfare is so different from ours, that the campaign I have just related will not be easily understood by those acquainted only with European military tactics.When a European army starts upon an expedition, it is always accompanied by waggons, carrying stores of provisions and ammunition of all kinds. There is a commissariat appointed for the purpose of feeding the troops. Among the Indians there is no such thing, and except a few pieces of dried venison, a pound weight of powder, and a corresponding quantity of lead, if he has a rifle, but if not, with his lance, bow, arrows, and tomahawk, the warrior enters the war-path. In the closer country, for water and fuel, he trusts to the streams and to the trees of the forests or mountains; when in the prairie, to the mud holes and chasms for water, and to the buffalo-dung for his fire. His rifle and arrows will always give him enough of food.But these supplies would not, of course, be sufficient for a great number of men; ten thousand for example. A water-hole would be drained by the first two or three hundred men that might arrive, and the remainder would be obliged to go without any. Then, unless perchance they should fall upon a large herd of buffaloes, they would never be able to find the means of sustaining life. A buffalo, or three or four deer can be killed every day, by hunters out of the tract of an expedition; this supply would suffice for a small war party, but it would never do for an army.Except in the buffalo ranges, where the Comanches, the Apaches, and the Southern Shoshones will often go by bands of thousands, the generality of the Indians enter the path in a kind ofechelonage; that is to say, supposing the Shoshones to send two thousand men against the Crows, they would be divided into fifteen or twenty bands, each commanded by an inferior chief. The first party will start for reconnoitering. The next day the second band, accompanied by the great chiefs, will follow, but in another track; and so on with a third, till three hundred or three hundred and fifty are united together. Then they will begin their operations, new parties coming to take the place of those who have suffered, till they themselves retire to make room for others. Every new comer brings a supply of provisions, the produce of their chase in coming, so that those who are fighting need be in no fear of wanting the necessaries of life. By this the reader will see that a band of two thousand warriors, only four or five hundred are effectually fighting, unless the number of warriors agreed upon by the chiefs prove too small, when new reinforcements are sent forward.
We were divided into four war parties: one which acted against the Bonnaxes and the Flat-heads, in the north-east; the second, against the Cayuses and Nez-percés, at the forks of the Buona Ventura and Calumet rivers; the third remained near the settlement, to protect it from surprise; while the fourth, a very small one, under my father's command, and to which I was attached, remained in or about the boat-house, at the fishing station. Independent of these four parties, well-armed bands were despatched into the Umbiqua country both by land and sea.
In the beginning, our warfare on the shores of the Pacific amounted merely to skirmishes, but by-and-bye, the Callapoos having joined the Umbiquas with a numerous party, the game assumed more interest. We not only lost our advantages in the Umbiqua country, but were obliged little by little to retire to the Post; this, however, proved to be our salvation. We were but one hundred and six men, whilst our adversaries mustered four hundred and eighty, and yet full one-fifth of their number were destroyed in one afternoon, during a desperate attack which they made upon the Post, which had been put into an admirable state of defence.
The roof had been covered with sheets of copper, and holes had been opened in various parts of the wall for the use of the cannon, of our possession of which the enemy was ignorant The first assault was gallantly conducted, and every one of the loopholes was choked with their balls and arrows. On they advanced, in a close and thick body, with ladders and torches, yelling like a million of demons. When at the distance of sixty yards, we poured upon them the contents of our two guns; they were heavily loaded with grape-shot, and produced a most terrible effect. The enemy did not retreat; raising their war-whoop, on they rushed with a determination truly heroical.
The guns were again fired, and also the whole of our musketry, after which a party of forty of our men made a sortie. This last charge was sudden and irresistible; the enemy fled in every direction, leaving behind their dead and wounded. That evening we received a reinforcement of thirty-eight men from the settlement, with a large supply of buffalo meat and twenty fine young fat colts. This was a great comfort to us, as, for several days we had been obliged to live upon our dried fish.
During seven days we saw nothing of the enemy; but our scouts scoured in every direction, and our long-boat surprised, in a bay opposite George Point, thirty-six large boats, in which the Callapoos had come from their territory. The boats were destroyed, and their keepers scalped. As the heat was very intense, we resolved not to confine ourselves any more within the walls of the Post; we formed a spacious camp, to the east of the block-house, with breastworks of uncommon strength. This plan probably saved us from some contagious disease; indeed, the bad smell of the dried fish, and the rarefied air in the building, had already begun to affect many of our men, especially the wounded.
At the end of a week our enemy reappeared, silent and determined. They had returned for revenge or for death; the struggle was to be a fearful one. They encamped in the little open prairie on the other side of the river, and mustered about six hundred men.
The first war-party had overthrown and dispersed the Bonnaxes, as they were on their way to join the Flat-heads; and the former tribe not being able to effect the intended junction, threw itself among the Cayuses and Nez-percés. These three combined nations, after a desultory warfare, gave way before the second war-party; and the Bonnaxes, being now rendered desperate by their losses and the certainty that they would be exterminated if the Shoshones should conquer, joined the Callapoos and Umbiquas, to make one more attack upon our little garrison.
Nothing could have saved us, had the Flat-heads held out any longer; but the Black-feet, their irreconcilable enemies, seizing the opportunity, had entered their territory. They sued to us for peace, and then detachments from both war-parties hastened to our help. Of this we were apprised by our runners; and having previously concerted measures with my father, I started alone to meet these detachments, in the passes of the Mineral Mountains. The returning warriors were seven hundred strong, and had not lost more than thirteen men in their two expeditions; they divided into three bands, and succeeded, without discovery, in surrounding the prairie in which the enemy were encamped; an Indian was then sent to cross the river, a few miles to the east, and carry a message to my father.
The moon rose at one in the morning. It was arranged that, two hours before its rising, the garrison of the block-house, which had already suffered a great deal, during four days of a close siege, were to let off the fireworks that I had received from the Mexicans at Monterey, and to watch well the shore on their side of the river; for we were to fall upon the enemy during their surprise, occasioned by such an unusual display. All happened as was intended. At the first rocket, the Bonnaxes, Callapoos, and Umbiquas were on the alert; but astonishment and admiration very soon succeeded their fear of surprise, which they knew could not be attempted from their opponents in front. The bombs burst, the wheels threw their large circles of coloured sparks, and the savages gazed in silent admiration. But their astonishment was followed by fear of supernatural agency; confusion spread among them, and their silence was at last broken by hundreds of loud voices! The moment had now come; the two Shoshone war-parties rushed upon their terrified victims, and an hour afterwards, when the moon rose and shone above the prairie, its mild beams were cast upon four hundred corpses. The whole of the Bonnax and Umbiqua party were entirely destroyed. The Callapoos suffered but little, having dispersed, and run towards the sea-shore at the beginning of the affray.
Thus ended the great league against the Shoshones, which tradition will speak of in ages yet to come. But these stirring events were followed by a severe loss to me. My father, aged as he was, had shown a great deal of activity during the last assault, and he had undergone much privation and fatigue: his high spirit sustained him to the very last of the struggle; but when all was over, and the reports of the rifles no longer whizzed to his ears, his strength gave way, and, ten days after the last conflict, he died of old age, fatigue, and grief. On the borders of the Pacific Ocean, a few miles inland, I have raised his grave. The wild flowers that grow upon it are fed by the clear waters of the Nú elejé sha wako, and the whole tribe of the Shoshones will long watch over the tomb of the Pale-face from a distant land, who was once their instructor and their friend.
As for my two friends, Gabriel and Roche, they had been both seriously wounded, and it was a long time before they were recovered.
We passed the remainder of the summer in building castles in the air for the future, and at last agreed to go to Monterey to pass the winter. Fate, however, ordered otherwise, and a succession of adventures, the current of which I could not oppose, forced me through many wild scenes and countries, which I have yet to describe.
At the beginning of the fall, a few months after my father's death, I and my two comrades, Gabriel and Roche, were hunting in the rolling prairies of the South, on the eastern shores of the Buona Ventura. One evening we were in high spirits, having had good sport. My two friends had entered upon a theme which they could never exhaust, one pleasantly narrating the wonders and sights of Paris, the other describing with his true native eloquence the beauties of his country, and repeating the old local Irish legends, which appeared to me quaint and highly poetical.
Of a sudden we were surrounded by a party of sixty Arrapahoes; of course, resistance or flight was useless. Our captors, however, treated us with honour, contenting themselves with watching us closely and preventing our escape. They knew who we were, and though my horse, saddle, and rifle were in themselves a booty for any chief, nothing was taken on us. I addressed the chief, whom I knew:
"What have I done to the Morning Star of the Arrapahoes, that I should be taken and watched like a sheep of the Watchinangoes?"
The chief smiled and put his hand upon my shoulders. "The Arrapahoes," said he, "love the young Owato Wanisha and his pale-faced brothers, for they are great warriors, and can beat their enemies with beautiful blue fires from the heavens. The Arrapahoes know all; they are a wise people. They will take Owato Wanisha to their own tribe that he may show his skill to them, and make them warriors. He shall be fed with the fattest and sweetest dogs. He will become a great warrior among the Arrapahoes. So wish our prophets. I obey the will of the prophets and of the nation."
"But," answered I, "my Manitou will not hear me if I am a slave. The Pale-face Manitou has ears only for free warriors. He will not lend me his fires unless space and time be my own."
The chief interrupted me:--"Owato Wanisha is not a slave, nor can he be one. He is with his good friends, who will watch over him, light his fire, spread their finest blankets in his tent, and fill it with the best game of the prairie. His friends love the young chief, but he must not escape from them, else the evil spirit would make the young Arrapahoes drunk as a beastly Crow, and excite them in their folly to kill the Pale-faces."
As nothing could be attempted for the present, we submitted to our fate, and were conducted by a long and dreary journey to the eastern shores of the Rio Colorado of the West, until at last we arrived at one of the numerous and beautiful villages of the Arrapahoes. There we passed the winter in a kind of honourable captivity. An attempt to escape would have been the signal of our death, or, at least, of a harsh captivity. We were surrounded by vast sandy deserts, inhabited, by the Clubs (Piuses), a cruel race of people, some of them cannibals. Indeed, I may as well here observe that most of the tribes inhabiting the Colorado are men-eaters, even including the Arrapahoes, on certain occasions. Once we fell in with a deserted camp of Clubmen, and there we found the remains of about twenty bodies, the bones of which had been picked with apparently as much relish as the wings of a pheasant would have been by a European epicure. This winter passed gloomily enough, and no wonder. Except a few beautiful groves, found here and there, like the oases in the sands of the Sahara, the whole country is horribly broken and barren. Forty miles above the Gulf of California, the Colorado ceases to be navigable, and presents from its sources, for seven hundred miles, nothing but an uninterrupted series of noisy and tremendous cataracts, bordered on each side by a chain of perpendicular rocks, five or six hundred feet high, while the country all around seems to have been shaken to its very centre by violent volcanic eruptions.
Winter at length passed away, and with the first weeks of spring were renovated our hopes of escape. The Arrapahoes, relenting in their vigilance, went so far as to offer us to accompany them in an expedition eastward. To this, of course, we agreed, and entered very willingly upon the beautiful prairies of North Sonora. Fortune favoured us; one day, the Arrapahoes, having followed a trail of Apaches and Mexicans, with an intent to surprise and destroy them, fell themselves into a snare, in which they were routed, and many perished.
We made no scruples of deserting our late masters, and, spurring our gallant steeds, we soon found that our unconscious liberators were a party of officers bound from Monterey to Santa Fé, escorted by two-and-twenty Apaches and some twelve or fifteen families of Ciboleros. I knew the officers, and was very glad to have intelligence from California. Isabella was as bright as ever, but not quite so light-hearted. Padre Marini, the missionary, had embarked for Peru, and the whole city of Monterey was still laughing, dancing, singing, and love-making, just as I had left them.
The officers easily persuaded me to accompany them to Santa Fé, from whence I could readily return to Monterey with the next caravan.
A word concerning the Ciboleros may not be uninteresting. Every year, large parties of Mexicans, some with mules, others with ox-carts, drive out into these prairies to procure for their families a season's supply of buffalo beef. They hunt chiefly on horseback, with bow and arrow, or lance, and sometimes the fusil, whereby they soon load their carts and mules. They find no difficulty in curing their meat even in midsummer, by slicing it thin, and spreading or suspending it in the sun; or, if in haste, it is slightly barbecued. During the curing operation, they often follow the Indian practice of beating the slices of meat with their feet, which they say contributes to its preservation.
Here the extraordinary purity of the atmosphere of these regions is remarkably exemplified. A line is stretched from corner to corner along the side of the waggon body, and strung with slices of beef, which remain from day to day till they are sufficiently cured to be packed up. This is done without salt, and yet the meat rarely putrefies.
The optic deception of the rarefied and transparent atmosphere of these elevated plains is truly remarkable. One might almost fancy oneself looking through a spy-glass; for objects often appear at scarce one-fourth of their real distance--frequently much magnified, and more especially much elevated. I have often seen flocks of antelopes mistaken for droves of elks or wild horses, and when at a great distance, even for horsemen; whereby frequent alarms are occasioned. A herd of buffaloes upon a distant plain often appear so elevated in height, that they would be mistaken by the inexperienced for a large grove of trees.
But the most curious, and at the same time the most tormenting phenomenon occasioned by optical deception, is the "mirage," or, as commonly called by the Mexican travellers, "the lying waters." Even the experienced prairie hunter is often deceived by these, upon the arid plains, where the pool of water is in such request. The thirsty wayfarer, after jogging for hours under a burning sky, at length espies a pond--yes, it must be water--it looks too natural for him to be mistaken. He quickens his pace, enjoying in anticipation the pleasures of a refreshing draught; but, as he approaches, it recedes or entirely disappears; and standing upon its apparent site, he is ready to doubt his own vision, when he finds but a parched sand under his feet. It is not until he has been thus a dozen times deceived, that he is willing to relinquish the pursuit, and then, perhaps, when he really does see a pond, he will pass it unexamined, from fear of another disappointment.
The philosophy of these false ponds I have never seen satisfactorily explained. They have usually been attributed to a refraction, by which a section of the bordering sky is thrown below the horizon; but I am convinced that they are the effect of reflection. It seems that a gas (emanating probably from the heated earth and its vegetable matter) floats upon the elevated flats, and is of sufficient density, when viewed obliquely, to reflect the objects beyond it; thus the opposing sky being reflected in the pond of gas, gives the appearance of water.
As a proof that it is the effect of reflection, I have often observed the distant knolls and trees which were situated near the horizon beyond the mirage, distinctly inverted in the "pond." Now, were the mirage the result of refraction, these would appear on it erect, only cast below the surface. Many are the singular atmospheric phenomena observable upon the plains, and they would afford a field of interesting researches for the curious natural philosopher.
We had a pleasant journey, although sometimes pressed pretty hard by hunger. However, Gabriel, Roche, and I were too happy to complain. We had just escaped from a bitter and long slavery, besides which, we were heartily tired of the lean and tough dogs of the Arrapahoes, which are the only food of that tribe during the winter. The Apaches, who had heard of our exploits, showed us great respect; but what still more captivated their good graces, was the Irishman's skill in playing the fiddle. It so happened that a Mexican officer having, during the last fall, been recalled from Monterey to Santa Fé, had left his violin. It was a very fine instrument, an old Italian piece of workmanship, and worth, I am convinced, a great deal of money.
At the request of the owner, one of the present officers had taken charge of the violin and packed it up, together with his trunks, in one of the Cibolero's waggons. We soon became aware of the circumstance, and when we could not get anything to eat, music became our consolation. Tired as we were, we would all of us, "at least the Pale-faces," dance merrily for hours together, after we had halted, till poor Roche, exhausted, could no longer move his fingers.
We were at last relieved of our obligatory fast, and enabled to look with contempt upon the humble prickly pears, which for many a long day had been our only food. Daily now we came across herds of fat buffaloes, and great was our sport in pursuing the huge lord of the prairies. One of them, by-the-bye, gored my horse to death, and would likely have put an end to my adventures, had it not been for the certain aim of Gabriel. I had foolishly substituted my bow and arrows for the rifle, that I might show my skill to my companions. My vanity cost me dear; for though the bull was a fine one, and had seven arrows driven through his neck, I lost one of the best horses of the West, and my right leg was considerably hurt.
Having been informed that there was a large city or commonwealth of prairie dogs directly in our route, I started on ahead with my two companions, to visit these republicans. We had a double object in view: first, a desire to examine one of the republics about which prairie travellers have said so much; and, secondly, to obtain something to eat, as the flesh of these animals was said to be excellent.
Our road for six or seven miles wound up the sides of a gently ascending mountain. On arriving at the summit, we found a beautiful table-land spread out, reaching for miles in every direction before us. The soil appeared to be uncommonly rich, and was covered with a luxurious growth of musqueet trees. The grass was of the curly musquito species, the sweetest and most nutritious of all the different kinds of that grass, and the dogs never locate their towns or cities except where it grows in abundance, as it is their only food.
We had proceeded but a short distance after reaching this beautiful prairie, before we came upon the outskirts of the commonwealth. A few scattered dogs were seen scampering in, and, by their short and sharp yelps, giving a general alarm to the whole community.
The first cry of danger from the outskirts was soon taken up in the centre of the city, and now nothing was to be seen in any direction but a dashing and a scampering of the mercurial and excitable citizens of the place, each to his lodge or burrow. Far as the eye could reach was spread the city, and in every direction the scene was the same. We rode leisurely along until we had reached the more thickly settled portion of the city, when we halted, and after taking the bridles from our horses to allow them to graze, we prepared for a regular attack upon its inhabitants.
The burrows were not more than fifteen yards apart, with well-trodden paths leading in different directions, and I even thought I could discover something like regularity in the laying out of the streets. We sat down upon a bank under the shade of a musqueet tree, and leisurely surveyed the scene before us. Our approach had driven every one in our immediate vicinity to his home; but some hundred yards off, the small mound of earth in front of a burrow was each occupied by a dog sitting straight up on his hinder legs, and coolly looking about him to ascertain the cause of the recent commotion. Every now and then some citizen, more venturous than his neighbour, would leave his lodge on a flying visit to a companion, apparently to exchange a few words, and then scamper back as fast as his legs would carry him.
By-and-bye, as we kept perfectly still, some of our nearer neighbours were seen cautiously poking their heads from out their holes and looking cunningly, and at the same time inquisitively, about them. After some time, a dog would emerge from the entrance of his domicile, squat upon his looking-out place, shake his head, and commence yelping.
For three hours we remained watching the movements of these animals, and occasionally picking one of them off with our rifles. No less than nine were obtained by the party. One circumstance I will mention as singular in the extreme, and which shows the social relationship which exists among these animals, as well as the regard they have one for another.
One of them had perched himself directly upon the pile of earth in front of his hole, sitting up, and offering a fair mark, while a companion's head, too timid, perhaps, to expose himself farther, was seen poking out of the entrance. A well-directed shot carried away the entire top of the head of the first dog, and knocked him some two or three feet from his post, perfectly dead. While reloading, the other daringly came out, seized his companion by one of his legs, and before we could arrive at the hole, had drawn him completely out of reach, although we tried to twist him out with a ramrod.
There was a feeling in this act--a something human, which raised the animals in my estimation; and never after did I attempt to kill one of them, except when driven by extreme hunger.
The prairie dog is about the size of a rabbit, heavier, perhaps, more compact, and with much shorter legs. In appearance, it resembles the ground hog of the north, although a trifle smaller than that animal. In their habits, the prairie dogs are social, never live alone like other animals, but are always found in villages or large settlements. They are a wild, frolicsome set of fellows when undisturbed, restless, and ever on the move. They seem to take especial delight in chattering away the time, and visiting about, from hole to hole, to gossip and talk over one another's affairs; at least, so their actions would indicate. Old hunters say that when they find a good location for a village, and no water is handy, they dig a well to supply the wants of the community.
On several occasions I have crept up close to one of their villages, without being observed, that I might watch their movements. Directly in the centre of one of them I particularly noticed a very large dog, sitting in front of his door, or entrance to his burrow, and by his own actions and those of his neighbours, it really looked as though he was the president, mayor, or chief; at all events, he was the "big dog" of the place.
For at least an hour I watched the movements of this little community; during that time, the large dog I have mentioned received at least a dozen visits from his fellow-dogs, who would stop and chat with him a few moments, and then run off to their domiciles. All this while he never left his post for a single minute, and I thought I could discover a gravity in his deportment not discernible in those by whom he was addressed. Far be it from me to say that the visits he received were upon business, or having anything to do with the local government of the village; but it certainly appeared as if such was the case. If any animal is endowed with reasoning powers, or has any system of laws regulating the body politic, it is the prairie dog.
In different parts of the village the members of it were seen gambolling, frisking, and visiting about, occasionally turning heels over head into their holes, and appearing to have all sorts of fun among themselves. Owls of a singular species were also seen among them; they did not appear to join in their sports in any way, but still seemed to be on good terms, and as they were constantly entering and coming out of the same holes, they might be considered as members of the same family, or, at least, guests. Rattlesnakes, too, dwell among them; but the idea generally received among the Mexicans, that they live upon terms of companion ship with the dogs, is quite ridiculous, and without any foundation.
The snakes I look upon asloafers, not easily shaken off by the regular inhabitants, and they make use of the dwellings of the dogs as more comfortable quarters than they could find elsewhere. We killed one a short distance from a burrow, which had made a meal of a little pup; although I do not think they can master full-grown dogs.
This town, which we visited, was several miles in length, and at least a mile in width. Around and in the vicinity were smaller villages, suburbs to the town. We kindled a fire, and cooked three of the animals we had shot; the meat was exceeding sweet, tender, and juicy, resembling that of the squirrel, only that there was more fat upon it.