THE PARSON BROWNLOW OF THE INDIAN SERVICE.
To my readers of the Pacific coast, I need say nothing in commendation of this writer. He is too well known to require an introduction. But that his communication may be appreciated by those who do not know “The Captain,” it may be well to state that he is a member of the old-school Presbyterian church, has long resided West, is respected by all who know him, as a man of unimpeachable honor and integrity. His heart is in his work, and he talks and acts toward the Indians under his charge more as a father than as an officer. A zealous churchman and partisan, he is positive in character, and fearless as a speaker; while he may be lacking in some minor qualities, he has so many important and useful ones that qualify him for his position, that the deficiency, if any, is not felt. As a christian civilizer of Indians he ranks with Father Wilber, of Yakama, and other noble-hearted men.
Warm Springs has been assigned to the Methodist Church; yet so much confidence has Captain Smith inspired by his success, that they have not recommended his removal. In this they have consulted the higher and purer motives that should, and often do, control men in important matters.Heshould be permitted to hold his officeduring life.
This communication, coming from such a man, isworthy of careful consideration; touching, as it does, the key-notes of the great question of the Christianization of the Indians.
Warm Springs Agency, Oregon.HON. A. B. Meacham:—My dear Sir,—Believing that the work you contemplate publishing is designed to teach the minds of men the capability of the Indian race to be morally, religiously and socially advanced; and having had the experience of a residence of some seven years among the confederate tribes and bands of Middle Oregon, as agent; and further believing that I have in some degree mastered the great problem of their civilization, I willingly contribute anything that may serve to give your readers a correct idea of the progress they have really made; and they are still going forward.It will be necessary to go back to the time I first came among them. A more degraded set of beings I am sure did not exist on the earth, nor was the condition of most of the Indians on this coast much better.The mind of man would not conceive that human beings could get so low in the scale of humanity as they were; and I am sure, if they had been left to the instincts of their own wild and savage natures, they could never have been so low down as they were.God’s holy Sabbath was set apart as a day of licentiousness and debauchery. Drinking and gambling had become common. Their women were universally unchaste, and were taught to believe that lewdness was a commendable practice, or even a virtue.Diseases and death were entailed on their posterity. The men had to submit at the point of the bayonet; the consequence was, the Indians had lost all confidence in the honesty and integrity of white men.This state of affairs was principally owing to the military being brought into close proximity to them. Some of the officers had built houses, and were living with Indian women.After I came here (the military having been removed previously) the Snake Indians commenced making raids on the Reservation.I was asked “if I wished the military to protect us.” I answered, “No.” I preferred the raids of the Snake Indians to the presence of the soldiers; for I doubted if I would be able in twenty years to wipe out the evidences of the military having been amongst them; and I am sorry to say, that the agents and employés set over them to teach them had also contributed largely to their degradation.One of the agents has been frequently heard to say, “that he thought the best way to civilize the Indians was towash outthe color.” They had accomplished what they were able to in that line. While it is certain that one agent came here a poor man, and went away wealthy, to say nothing of the lesser pickings which employers and contractors were allowed to take.How to restore the lost confidence in the white man seemed on my arrival a herculean task. My first work was to get rid of all contaminating influences, by discharging bad men and filling their places with good, moral, and religious persons. The reformation at first seemed slow, but gradually increased from dayto day. I was soon able to start a Sabbath school, and divine services were held every Sabbath.The Indians, old and young, were placed in classes, and appropriate teachers set over them. Soon our large and commodious house of worship was filled to its utmost capacity by old and young, male and female, all seemingly eager to pick up the crumbs of comfort that fell from God’s holy word; and from Sabbath to Sabbath this was continued.Then came a change; officers from the army were ordered to relieve agents. The Sabbath was soon disregarded; Christian and moral men had their places made unpleasant, and were compelled to resign. Their places were filled by others who cared for nothing of the kind, and everything was relapsing into its former condition.When I was again permitted to return I found things but little better than when I first came. However, I immediately set to work again, and, I think I can truly say, with full success. We have now three Bible-classes that read a verse around, and seem to comprehend very well what they read.The old men are all in a class, and a person is appointed to read a chapter and explain it to them every Sabbath day. Many who cannot read can quote a large amount of Scripture. Quite a number, both men and women, lead in prayer, and many families maintain family worship, seemingly living Christian lives. We give out a psalm; many of the young people find it about as readily as we do, and can lead the music. The first week of the new year was observed as a national prayer-meeting, which was well attended; some for the first time acknowledgingChrist as their Saviour. We have at this time nearly one hundred professing to live Christian lives, and we seem to be adding, from day to day, such as I hope will be saved. Our day-school has been a great success for the last two years; before that it was a failure, and I am now convinced that it was the fault of the teachers not understanding the management of Indian children. We have quite a number of children who read and speak fluently, commit to memory easily, using the slate to advantage, demonstrating their capability to learn as readily as white children, provided they can have the same advantages.There are white children in the school who do not advance as rapidly as some of the Indian children, thus exploding the general opinion that, as a race, they are merely imitative beings, but cannot originate an idea. The true Indian character, I fear, is very little understood, and still it seems almost anybody can write lectures on it, and with about as much truth in them as Æsop’s fables contain.I have found them much more susceptible of moral and religious advancement than the white man, giving them the same opportunities; and I account for it in the fact that you never find an infidel among them unless made so by white men. They all acknowledge a Supreme Being that overrules all things. They may have a very crude notion of the worship due to such a Creator, but so soon as they are taught the true worship, they become very zealous, and they have no scoffers to discourage them.One fatal error has been in admitting them into churches, without any change of heart, to enjoy all its privileges; consequently they were not restrainedby any inward principle, and never became any better. To make a Christian religious, intelligence, as well as zeal, is necessary. If we are to be judged by God’s law, we should be acquainted with it, and it is as needful for an Indian as for a white man to knowthatlaw in order to become a Christian.The Catholics take them into the church, whether converted or not; and they are never made any better, but rather worse, for they are kept ignorant and superstitious. This was the case here, and these Indians are well aware of these facts. I have my doubts if a single Indian can be found on this coast that has been made any better by the Catholics.I am credibly informed that they say mass in the morning, then run horses and play cards the remainder of the day; and all this under the eye of the priest.At the time of my coming here polygamy was indulged to the fullest extent. Their women were bought and sold, and used as beasts of burden, and when old, were kicked out at pleasure, to get their living as best they could, or die of want.I immediately set myself to work to remedy this evil, by telling them it was in violation of God’s holy word; then I was asked why we did not put a stop to it among the Mormons. I finally succeeded in securing a law prohibiting it in the future; allowing all who had more than one wife to get rid of her as best they could, but any one violating the law should be punished by fine or imprisonment.I was soon after enabled to pass an amendment that where there was more than one wife, if one wished to leave, their husbands had no control over them. Under this rule nearly all had left.On last Sabbath, a woman got up in church and said she was fully convinced that she had been living in violation of God’s holy word. She had lived with her husband a long time; he had always treated her well, and she loved him,—but she loved her Saviour more, and for the sake of heaven and happiness she had to give him up. She was much affected. I was reminded of the words of our Saviour when he said, he had “found no such faith, no, not in Israel.”Her confession has led others to the same conclusion; and I think we can truly say, the days of polygamy are ended among these people, or soon will be. The merchandise of their women was a source of great annoyance to them. Their girls brought from three to ten head of horses, owing generally to the manner their parents were able to dress them for the market. This system was very hard to get rid of, but it has entirely ceased for the last three years. By law they are required to be married by the agent; for violation of this law they are punished. No divorces are granted, except in cases of adultery. Cards, or any other devices for gambling, found about their premises, make them liable to a fine of twenty-five dollars, or ten days’ work on the highway; as does, also, gambling, or drinking ardent spirits, and refusing to tell where it was obtained. Adultery is severely punished; and now I am able to add another law entirely prohibiting polygamy.Our court consists of the “Head Chief” and six selected men,—the agent presiding, an Indian acting as sheriff, who arrests and brings into court all offenders, and subpœnas witnesses. The councils are always opened by prayer by some of the Indians.Their agricultural affairs and social relations have undergone a great change. When I came among them they were wrapped up in their filthy blankets, eating their meals—if meals they could be called—off the ground like the pigs.They had but few houses. Their crops probably did not exceed three hundred bushels in any season; they were living on the roots they digged in the mountains and the fish they caught in the streams, and not one pound of anything on the Reservation. I purchased for them a limited amount of seed—they packing it forty miles. This enabled them to raise five thousand bushels of wheat, with a good supply of assorted vegetables.This seemed to give them new life, and they have been steadily increasing ever since.Their crop, the last season, has been estimated at from twelve to fifteen thousand bushels of wheat, with an abundance of vegetables of all kinds.Now they have some forty houses, with logs hauled and lumber partly sawed for perhaps twenty more.Many families sit around tables well furnished with the luxuries common with white people. As to their dress, they will compare very favorably with many country congregations.The women and children come to church clean and nice, many of them dressed equal to white women.I have built a house, 18 × 42 feet, for a female school. In this house, if I shall remain here a short time longer, I shall expect to accomplish much, as I propose to teach their women domestic economy,—a thing they are very little acquainted with, as are they also with the preparation of vegetable foods, to makethem palatable; and for this reason they are less used than they should be, and they depend too much on the chase and fisheries.This makes it necessary to leave their homes at times, and keeps up filthy habits, and their homes are not made comfortable as they would be if they looked to the ground for support; and they could be better induced to give up the chase and become settled and comfortable, much to the benefit of their health.During the last year probably less than one half of the usual number left the Reservation in search of food, and I find the increase in numbers has been surprising. In roaming around, their children can never be educated, as they only come to school in the winter months, and forget what they learn by the next winter.The sooner Indians can be brought to look to the earth for a support, the better; or, in other words, the Bible and the plough are the only civilizers of the human family.That has been my experience with these Indians, notwithstanding the scoffs and jeers of infidels, who would like to bring all mankind down to a level with the wild and barbarous Indians; and these are generally the kind of men who wish them transferred from the civil to the military authorities.This experiment has been tried, and we have seen the result. They may have been in some measure controlled, but never made any better,—always worse. Their object has been to control them,—not to civilize them.President Grant’s humane policyhas done more towards civilizing the Indians than all things heretoforedone; and it is yet in its infancy, while everything that could be has been brought to bear against it, to make it unpopular if possible.Here let me say a word in regard to yourself. I have the fullest confidence that the earnest manner in which the work was seconded and pushed forward during your superintendency has greatly contributed to its success among the Indians of Oregon, who, I think, can compare favorably with any others in the United States.Good results were apparent among these Indians, and I presume also others, immediately after the holding of that general council at Salem in the fall of 1871. What they saw and heard there gave them faith in the good intentions of the Government towards them, and encouraged them to try and do something for themselves; and your general manner of treating and talking to them was well calculated to inspire them with confidence and a desire for improvement.These Indians have been repeatedly advised to leave the Reservation by designing men, on the ground that under the fourteenth amendment to the Constitution they are citizens, entitled to both settle where they please, and to enjoy all other rights appertaining to citizenship.They have succeeded in drawing away something over a hundred, who are roaming over the country; and some fears are entertained that should the military attempt to force them to return there may be trouble, and perhaps a repetition of Modoc scenes.If this should be the case, the fault clearly would not be with the policy of the administration, but withits enemies, who by their mischievous interference have induced the Indians to leave.I think the facts will bear me out in the statement that if the only contact of the Indians with the whites had been with true Christian men, there never would have been any, or, at least, very little trouble with them.The cases are not wanting where men of high moral and Christian character have succeeded admirably in controlling Indians, by showing decision and firmness where it was needed, leniency and favor where it was appreciated, and dealing honestly and honorably in all things.The results shown, where the contact was between them and such men, even though it did not continue for any great length of time, indicate clearly enough what might have been the present condition of these “wards of the nation” if none but good influences had been brought to bear upon them. We should have heard fewer details of revolting massacres, there would have been fewer costly wars and campaigns, that now go to fill up the pages of U. S. history; and it is no idle fancy, but a logical deduction, to presume that they might at present be self-supporting, instead of at the expense they now are, and must be for some time to come; if indeed they were not able to contribute something to the support of the Government. Very much might be said on this subject, but as you probably prefer facts to theories, incidents to deductions, I will not intrude mine upon you.Hoping that your work may be successful in assisting to lead people to form just and correct conclusionsand ideas in regard to the Indian question,I remain,Yours respectfully,JOHN SMITH,U. S. Indian Agent at Warm Springs, Oregon.
Warm Springs Agency, Oregon.
HON. A. B. Meacham:—
My dear Sir,—Believing that the work you contemplate publishing is designed to teach the minds of men the capability of the Indian race to be morally, religiously and socially advanced; and having had the experience of a residence of some seven years among the confederate tribes and bands of Middle Oregon, as agent; and further believing that I have in some degree mastered the great problem of their civilization, I willingly contribute anything that may serve to give your readers a correct idea of the progress they have really made; and they are still going forward.
It will be necessary to go back to the time I first came among them. A more degraded set of beings I am sure did not exist on the earth, nor was the condition of most of the Indians on this coast much better.
The mind of man would not conceive that human beings could get so low in the scale of humanity as they were; and I am sure, if they had been left to the instincts of their own wild and savage natures, they could never have been so low down as they were.
God’s holy Sabbath was set apart as a day of licentiousness and debauchery. Drinking and gambling had become common. Their women were universally unchaste, and were taught to believe that lewdness was a commendable practice, or even a virtue.
Diseases and death were entailed on their posterity. The men had to submit at the point of the bayonet; the consequence was, the Indians had lost all confidence in the honesty and integrity of white men.
This state of affairs was principally owing to the military being brought into close proximity to them. Some of the officers had built houses, and were living with Indian women.
After I came here (the military having been removed previously) the Snake Indians commenced making raids on the Reservation.
I was asked “if I wished the military to protect us.” I answered, “No.” I preferred the raids of the Snake Indians to the presence of the soldiers; for I doubted if I would be able in twenty years to wipe out the evidences of the military having been amongst them; and I am sorry to say, that the agents and employés set over them to teach them had also contributed largely to their degradation.
One of the agents has been frequently heard to say, “that he thought the best way to civilize the Indians was towash outthe color.” They had accomplished what they were able to in that line. While it is certain that one agent came here a poor man, and went away wealthy, to say nothing of the lesser pickings which employers and contractors were allowed to take.
How to restore the lost confidence in the white man seemed on my arrival a herculean task. My first work was to get rid of all contaminating influences, by discharging bad men and filling their places with good, moral, and religious persons. The reformation at first seemed slow, but gradually increased from dayto day. I was soon able to start a Sabbath school, and divine services were held every Sabbath.
The Indians, old and young, were placed in classes, and appropriate teachers set over them. Soon our large and commodious house of worship was filled to its utmost capacity by old and young, male and female, all seemingly eager to pick up the crumbs of comfort that fell from God’s holy word; and from Sabbath to Sabbath this was continued.
Then came a change; officers from the army were ordered to relieve agents. The Sabbath was soon disregarded; Christian and moral men had their places made unpleasant, and were compelled to resign. Their places were filled by others who cared for nothing of the kind, and everything was relapsing into its former condition.
When I was again permitted to return I found things but little better than when I first came. However, I immediately set to work again, and, I think I can truly say, with full success. We have now three Bible-classes that read a verse around, and seem to comprehend very well what they read.
The old men are all in a class, and a person is appointed to read a chapter and explain it to them every Sabbath day. Many who cannot read can quote a large amount of Scripture. Quite a number, both men and women, lead in prayer, and many families maintain family worship, seemingly living Christian lives. We give out a psalm; many of the young people find it about as readily as we do, and can lead the music. The first week of the new year was observed as a national prayer-meeting, which was well attended; some for the first time acknowledgingChrist as their Saviour. We have at this time nearly one hundred professing to live Christian lives, and we seem to be adding, from day to day, such as I hope will be saved. Our day-school has been a great success for the last two years; before that it was a failure, and I am now convinced that it was the fault of the teachers not understanding the management of Indian children. We have quite a number of children who read and speak fluently, commit to memory easily, using the slate to advantage, demonstrating their capability to learn as readily as white children, provided they can have the same advantages.
There are white children in the school who do not advance as rapidly as some of the Indian children, thus exploding the general opinion that, as a race, they are merely imitative beings, but cannot originate an idea. The true Indian character, I fear, is very little understood, and still it seems almost anybody can write lectures on it, and with about as much truth in them as Æsop’s fables contain.
I have found them much more susceptible of moral and religious advancement than the white man, giving them the same opportunities; and I account for it in the fact that you never find an infidel among them unless made so by white men. They all acknowledge a Supreme Being that overrules all things. They may have a very crude notion of the worship due to such a Creator, but so soon as they are taught the true worship, they become very zealous, and they have no scoffers to discourage them.
One fatal error has been in admitting them into churches, without any change of heart, to enjoy all its privileges; consequently they were not restrainedby any inward principle, and never became any better. To make a Christian religious, intelligence, as well as zeal, is necessary. If we are to be judged by God’s law, we should be acquainted with it, and it is as needful for an Indian as for a white man to knowthatlaw in order to become a Christian.
The Catholics take them into the church, whether converted or not; and they are never made any better, but rather worse, for they are kept ignorant and superstitious. This was the case here, and these Indians are well aware of these facts. I have my doubts if a single Indian can be found on this coast that has been made any better by the Catholics.
I am credibly informed that they say mass in the morning, then run horses and play cards the remainder of the day; and all this under the eye of the priest.
At the time of my coming here polygamy was indulged to the fullest extent. Their women were bought and sold, and used as beasts of burden, and when old, were kicked out at pleasure, to get their living as best they could, or die of want.
I immediately set myself to work to remedy this evil, by telling them it was in violation of God’s holy word; then I was asked why we did not put a stop to it among the Mormons. I finally succeeded in securing a law prohibiting it in the future; allowing all who had more than one wife to get rid of her as best they could, but any one violating the law should be punished by fine or imprisonment.
I was soon after enabled to pass an amendment that where there was more than one wife, if one wished to leave, their husbands had no control over them. Under this rule nearly all had left.
On last Sabbath, a woman got up in church and said she was fully convinced that she had been living in violation of God’s holy word. She had lived with her husband a long time; he had always treated her well, and she loved him,—but she loved her Saviour more, and for the sake of heaven and happiness she had to give him up. She was much affected. I was reminded of the words of our Saviour when he said, he had “found no such faith, no, not in Israel.”
Her confession has led others to the same conclusion; and I think we can truly say, the days of polygamy are ended among these people, or soon will be. The merchandise of their women was a source of great annoyance to them. Their girls brought from three to ten head of horses, owing generally to the manner their parents were able to dress them for the market. This system was very hard to get rid of, but it has entirely ceased for the last three years. By law they are required to be married by the agent; for violation of this law they are punished. No divorces are granted, except in cases of adultery. Cards, or any other devices for gambling, found about their premises, make them liable to a fine of twenty-five dollars, or ten days’ work on the highway; as does, also, gambling, or drinking ardent spirits, and refusing to tell where it was obtained. Adultery is severely punished; and now I am able to add another law entirely prohibiting polygamy.
Our court consists of the “Head Chief” and six selected men,—the agent presiding, an Indian acting as sheriff, who arrests and brings into court all offenders, and subpœnas witnesses. The councils are always opened by prayer by some of the Indians.
Their agricultural affairs and social relations have undergone a great change. When I came among them they were wrapped up in their filthy blankets, eating their meals—if meals they could be called—off the ground like the pigs.
They had but few houses. Their crops probably did not exceed three hundred bushels in any season; they were living on the roots they digged in the mountains and the fish they caught in the streams, and not one pound of anything on the Reservation. I purchased for them a limited amount of seed—they packing it forty miles. This enabled them to raise five thousand bushels of wheat, with a good supply of assorted vegetables.
This seemed to give them new life, and they have been steadily increasing ever since.
Their crop, the last season, has been estimated at from twelve to fifteen thousand bushels of wheat, with an abundance of vegetables of all kinds.
Now they have some forty houses, with logs hauled and lumber partly sawed for perhaps twenty more.
Many families sit around tables well furnished with the luxuries common with white people. As to their dress, they will compare very favorably with many country congregations.
The women and children come to church clean and nice, many of them dressed equal to white women.
I have built a house, 18 × 42 feet, for a female school. In this house, if I shall remain here a short time longer, I shall expect to accomplish much, as I propose to teach their women domestic economy,—a thing they are very little acquainted with, as are they also with the preparation of vegetable foods, to makethem palatable; and for this reason they are less used than they should be, and they depend too much on the chase and fisheries.
This makes it necessary to leave their homes at times, and keeps up filthy habits, and their homes are not made comfortable as they would be if they looked to the ground for support; and they could be better induced to give up the chase and become settled and comfortable, much to the benefit of their health.
During the last year probably less than one half of the usual number left the Reservation in search of food, and I find the increase in numbers has been surprising. In roaming around, their children can never be educated, as they only come to school in the winter months, and forget what they learn by the next winter.
The sooner Indians can be brought to look to the earth for a support, the better; or, in other words, the Bible and the plough are the only civilizers of the human family.
That has been my experience with these Indians, notwithstanding the scoffs and jeers of infidels, who would like to bring all mankind down to a level with the wild and barbarous Indians; and these are generally the kind of men who wish them transferred from the civil to the military authorities.
This experiment has been tried, and we have seen the result. They may have been in some measure controlled, but never made any better,—always worse. Their object has been to control them,—not to civilize them.
President Grant’s humane policyhas done more towards civilizing the Indians than all things heretoforedone; and it is yet in its infancy, while everything that could be has been brought to bear against it, to make it unpopular if possible.
Here let me say a word in regard to yourself. I have the fullest confidence that the earnest manner in which the work was seconded and pushed forward during your superintendency has greatly contributed to its success among the Indians of Oregon, who, I think, can compare favorably with any others in the United States.
Good results were apparent among these Indians, and I presume also others, immediately after the holding of that general council at Salem in the fall of 1871. What they saw and heard there gave them faith in the good intentions of the Government towards them, and encouraged them to try and do something for themselves; and your general manner of treating and talking to them was well calculated to inspire them with confidence and a desire for improvement.
These Indians have been repeatedly advised to leave the Reservation by designing men, on the ground that under the fourteenth amendment to the Constitution they are citizens, entitled to both settle where they please, and to enjoy all other rights appertaining to citizenship.
They have succeeded in drawing away something over a hundred, who are roaming over the country; and some fears are entertained that should the military attempt to force them to return there may be trouble, and perhaps a repetition of Modoc scenes.
If this should be the case, the fault clearly would not be with the policy of the administration, but withits enemies, who by their mischievous interference have induced the Indians to leave.
I think the facts will bear me out in the statement that if the only contact of the Indians with the whites had been with true Christian men, there never would have been any, or, at least, very little trouble with them.
The cases are not wanting where men of high moral and Christian character have succeeded admirably in controlling Indians, by showing decision and firmness where it was needed, leniency and favor where it was appreciated, and dealing honestly and honorably in all things.
The results shown, where the contact was between them and such men, even though it did not continue for any great length of time, indicate clearly enough what might have been the present condition of these “wards of the nation” if none but good influences had been brought to bear upon them. We should have heard fewer details of revolting massacres, there would have been fewer costly wars and campaigns, that now go to fill up the pages of U. S. history; and it is no idle fancy, but a logical deduction, to presume that they might at present be self-supporting, instead of at the expense they now are, and must be for some time to come; if indeed they were not able to contribute something to the support of the Government. Very much might be said on this subject, but as you probably prefer facts to theories, incidents to deductions, I will not intrude mine upon you.
Hoping that your work may be successful in assisting to lead people to form just and correct conclusionsand ideas in regard to the Indian question,
I remain,Yours respectfully,JOHN SMITH,
U. S. Indian Agent at Warm Springs, Oregon.
Here is a man talking of a subject who knows whereof he writes; so far at least as relates to his own experience and observation.
His success, as declared by his letter, is established by many living witnesses, and the anthems of praise that go up from this mountain home of the red men.
The reader who peruses the foregoing letter will not fail to discover that Captain Smith’s heart is in the work, and that he is animated by a true Christian spirit in his labors with his people.
I do not, however, endorse all his strictures on the effects of the Catholic Church, in its labors in behalf of the Indian race. I know many worthy men, who are honestly laboring for them, who are members of the Catholic Church. There is a difference in the polity of that and Protestant Churches, and, however strong my own prejudices may be in favor of the latter, I am not insensible to the fact that the Catholic Church has manifested a great interest in these people. Let them be judged by their works.
Unfortunately for the world, Christianity has not, and does not, divest its followers of the common inheritance of poor weak human nature, and of the passions and prejudices that close our eyes to the virtues and honor due those who differ from us. Morecharity, more justice, preached and practised, would make man far happier.
In December, 1871, I visited Warm Springs Agency. I remained several days; during which time a series of meetings were held at the agency. From the record kept of that meeting I make a short synopsis. Agent Smith, when his people were assembled in the school-house, called on an Indian to offer prayers. I confess that I was somewhat surprised to witness the response, by a man whose childhood had been passed in a wild Indian camp, and whose youth had witnessed scenes of warfare against the white man, and who had been compelled to accept this poor home, in lieu of the beautiful prairies of “John Day’s” river country,—the name of a branch of the Columbia. A hymn was sung by the people. Nowhere have I ever seen exhibited a more confiding trust in God than was shown by them.
After the preliminaries were over, a discussion was opened on the several matters pertaining to the interests of the Indians,—their church, school, business matters, investment of funds, etc.
The social and civil customs were brought up. We insisted that polygamy was a great crime, and that they should abolish the law permitting it.
The meeting increased in interest and earnestness for several days. We finally proposed that those of them who were willing should come out squarely and renounce all their old ways, and take new names, or, at least, add to their old ones a plain American name. The people were warmed in their hearts. The occasion was one of intense interest. Here were those who had come up from a low, debased condition,through the labors of Christian white men, until they stood on the threshold of a higher life than they had as yet known. It was to them an important step.
The speeches made gave evidence of thought and forecast of mind. They did not rush blindly forward without counting the cost.
This scene reminds me of a Methodist camp meeting in olden time, when people were moved by some invisible power to flee from the wrath to come; when the preacher would call, and exhort, and pray, and a great overshadowing presence touched all hearts, and drove away careless thoughts and selfish purposes, and the multitude would seem to melt and mingle in common sympathy; when saints could throw their arms around sinners, and make them feel how much they loved them, and how earnestly they desired their salvation; when brave old sinners hesitated, faltered and trembled, and strong, brave Christians would then renew the contest in behalf of religion. Men who had knocked elbows for life would meet at a common altar, or gather in knots and surround some stubborn, hard-hearted sinner, who, with thoughtful brow, would whittle sticks and spit, and whittle again, sometimes throwing the chips away from him, indicating “I won’t;” and then, when some more pointed word of argument, or love, was sent home to the sinner’s heart, he would turn the stick and whittle the chips toward him, thus saying, “I may;” until at last, when the preacher calls, “Who will be the next?” the repentant one drops his stick, shuts his knife, draws his bandanna to his eyes, starts forward, escorted by his pious exulting friends, who clear the way for the now penitent man.
The preacher comes down from the stand, clapping his hands, and with streaming eyes shouts, “Thank God, another sinner has turned to the Lord!” extends his hand, and utters a few kind words in the listening ear, and resumes, “Who will be the next?”
A cowardly sinner, who dares not come out from the world, and is not brave enough to stand before the battery of divine power, turns and flees, not from the wrath to come, but from the means that are intended to make him whole. He is followed by kind-hearted Christian friends and brought back, and he, too, surrenders; and the preacher says, “Thank the Lord!” and the brethren shout, “Amen! Amen.”
And thus the work goes on until all are converted, or give evidence of penitence, save, perhaps, some strong-willed, hard-hearted, cool-headed one, and then especial efforts are made in his behalf. If he does, at last, yield his stubborn will, the joy is unbounded.
This picture I have made, is a true one of western camp-meetings, and equally true of the Indian meeting held at Warm Springs in December, 1871. I was to that what the presiding elder was to a camp-meeting. Capt. Smith was the “preacher in charge.” After one or two days of speech-making, when all hearts were thoroughly aroused, the proposition above referred to was made. I shall never forget the scene that followed. “Who will be the first to throw away his Indian heart, laws, customs, and be from this day henceforth a white man in everything pertaining to civilization?” Silence reigned; all eyes turned toward “Mark,” head chief. He realized the situation, saw how much of the welfare of his people depended onhis example. He saw, besides, his three wives and their ten children.
He arose slowly, half hesitating, as though he had not fully made up his mind what to do. The presence of his women embarrassed him. He said, “My heart is warm like fire, but there are cold spots in it. I don’t know how to talk. I want to be a white man. My father did not tell me it was wrong to have so many wives. I love all my women. My old wife is a mother to the others, I can’t do without her; but she is old, she cannot work very much; I can’t send her away to die. This woman,” pointing to another, “cost me ten horses; she is a good woman; I can’t do without her. That woman,” pointing to still another, “cost me eight horses; she is young; she will take care of me when I am old. I don’t know how to do; I want to do right. I am not a bad man. I know your new law is good; the old law is bad. We must be like the white man. I am a man; I will put away the old law.”
Captain Smith, although a Presbyterian, behaved then like an old-fashioned Methodist, shouting, “Thank God! Thank God, the ice is broke!”
Mark remained standing, and resumed: “I want you to tell me how to do right. I love my women and children. I can’t send any of them away; what must I do?” The old chief was moved, and his upheaving breast gave proof that he wasa man. Silence followed, while he stood awaiting the answer,—a silence that was felt.
Here was a people, in the very throes of a new life, making effort to overcome the effects of savage birth and education. The heart of this question wasbared. This old superstition was still lingering in their lives, part and parcel of the very existence of the people. It remained with them even after they had put away their religious faith and accepted that of their Christian teachers.
We had long before seen the struggle that it would cost,—the embarrassments that polygamy threw into the question. Our mind was made up, or we thought it was, and, motioning the chief to be seated, we arose and said:—
“I know how much depends on my words. This is a great question. It has always been a hard thing to manage. My heart is not rock. I sympathize with you; Captain Smith feels for you. We will tell you what to do. No man after this day shall ever marry more than one woman. No woman shall ever be sold. The men that have more than one wife must arrange to be lawfully married to one of them. The others are to remain with him until they are married to other persons, or find homes elsewhere. If they do not marry again, the husband must take care of them and their children.”
After a few moments, the chief arose, and said, “I understand; that is right. I will give all my wives a choice. I will be a white man from this day;” and then, advancing toward the desk, he was welcomed by friendly greeting from the white men present.
Holding him by the hand I said to him, “I welcome my red brother to our civilization. You are now a man; our people do not consider the color of a man; it is his heart, his life. What name will you take?”
He hesitated, looking down for a moment; then raising his eyes to my own with earnest gaze, he inquiredif he might take my name, saying that he liked it because it sounded well.
Acknowledging the compliment, I extended my hand, and addressed him as Mr. Mark Meacham, which was greeted with great applause. His second wife, Matola, arose and made a short speech, inquiring what was to become of her and her children. “Is your heart made of stone? Can I give Mark up? No I won’t; he will want my children. I want them. I won’t go away. I am his wife. I am satisfied with being his second wife; we did not know it was wrong. Nobody told us so. We get along well together. I won’t leave him; I am his wife.” The plan was explained, and she was reconciled. John Mission was next to follow Mark, saying, “that when he was a small boy, he first heard about the new law. He had waited for the time when his people would come to it. They have come now. I am glad in my heart. I give you my hand.”
Billy Chinook said, “I throw away the law my fathers made. I take this new law. I have two wives. They are both good. If anybody wants one of my wives, he can have her; if he don’t, she can stay. Long time I have waited for the new law. It has come. I give you my hand.”
Hand-shaking was renewed, and then one after another arose and made short speeches, and came forward and were enrolled; the captain growing warmer and more enthusiastic as each new name was entered on the roll. Nearly one hundred had come out squarely, and we adjourned the meeting to the following day.
On reassembling, next morning, the invitation wasrenewed, and nearly all of the men present surrendered. Sitting moody, gloomy, silent, was a tall, fine-looking fellow, with a blanket on his shoulders. His name was Pi-a-noose.
He had been called on several times, but had not responded until near the close of this civil revival. Unexpectedly he laid aside his blanket and arose. Every eye was turned on this man, because he had opposed every new law. While he was a peaceable, quiet man, he was a strong one, and had always exercised great influence, especially with the younger men.
He began to talk,—breaking a breathless silence, because it was supposed that he would take a stand against the new law,—the Indian way of speaking of all new rules. His speech was one of vast importance to his hearers, and was as follows:—
“I was born a wild Indian. My father was a wild Indian. A long time I have fought you in my heart. I have not talked much; I wanted to think. I have thought about the new law a great deal. I thought I would not have the new law. My heart says No! I cannot fight against it any longer. I am now going to be a white man. I will give up the old law.”
He advanced towards the desk, and the captain, unable to restrain his emotions of pleasure, gave vent to exclamations of gladness by slapping his hand on the desk, while tears came to his eyes in proof of his pleasure. The hand-shaking that followed was of that kind which expressed more than words. A throng gathered around Pi-a-noose, congratulating him.
Here was a scene that would have touched theheart of man possessed of any feeling,—a savage transformed into a man! The world scoffs at such sentiments, because it seldom witnesses a spectacle so grand in human life. Indians who have passed into that new life are like white men newly converted to Christianity. Our meeting adjourned with great demonstrations of pleasure on the part of all interested.
The captain called his employés together for prayer-meeting. A few Indians were present, taking part in the exercises. Strange sounds,—those of prayer going up from an Indian agency, where, in years agone, shouts of revelry and bacchanalian songs arose from throats that were used to the language of the debauchee; even officers, if history be true, had taken part in the disgraceful orgies.
This agency has two classes of Indians—one that are anxious to advance; the other who, adopting the religion of white men, are loth to abandon their old habits. The former are fast coming up to the estate of civilized, Christianized manhood. A few years more and the treaty will expire, and then those who are qualified should be admitted to citizenship, and the remainder removed to some locality where they could find suitable lands for cultivation. This will not probably be done. The Government owes these people a debt that it may be slow in paying.
The Dalles fishery should be returned to them, and a peaceful enjoyment of its privileges guaranteed. Captain Smith should be permitted to remain with those for whom he has done so much, and who regard him with reverence. This may not be either, because the success of party will require another change in the policy.
A new administration may change the whole plan of civilization, and remand these Indians back to the care of their first masters, or into the hands of the politicians. In either event, it will be a misfortune to those who have advanced so much under the humane policy of the present administration. Warm Springs has had but two agents in eight years. This agency has legends and romantic stories connected with its people, one of which I propose to give in other connections.
NO PLACE LIKE HOME—SQUAWS IN HOOPS AND CHIGNONS.
Umatilla Agency has been mentioned on former pages. I return to it now to say something more of its people. It is under the management of the Catholic Church. It has had butfouragents in ten years, is on a great thoroughfare between the Columbia river and Idaho. It has a good climate, abundant resources, and is of great value. An effort was made during 1871, to induce the Indians to consent to a removal.
The council convened at Umatilla Agency, Oregon, August 7th, 1871, consisting on the part of the Government, of Superintendent A. B. Meacham, Agent N. A. Cornoyer, of Umatilla Agency, and John S. White, a citizen of Umatilla County, Oregon.
Hon. Felix Brunot, chairman of Indian Commission, was present; also, many of the citizens of the surrounding country. The council was organized with A. B. Meacham, president, Mathew Davenport, secretary, Donald McKay and P. B. Pamburn, as interpreters. The council continued six days, during which time the questions at issue were fully discussed. A few of the speeches made will be sufficient to give a correct understanding of the argument for and against the sale of their lands.[4]
[4]Note.—See Appendix to Chapter XII. for the several speeches on the subject of removal.
[4]Note.—See Appendix to Chapter XII. for the several speeches on the subject of removal.
The Indians were entirely untrammelled, and spoke without intimidation. After the council had been in session four days, in reply to the remarks of a chief, that they were not ready to talk yet, it was said, “We want you to talk first all you have to say.”
This council was conducted on fair terms. The Indians freely expressed their wishes and mind on the subject, and the white men accepted the result.
On all the western coast there is not a fairer land than Umatilla. I do not wonder that the Indians love their homes on this reservation. They are, however, somewhat divided in religious practice; one part being members of the Catholic Church, the remainder Dreamers,—followers of Smoheller. Some of them have made advancement in civil life.
Wealth has been to them a curse, and not a blessing. Many of them have large herds of horses and cattle, and have not felt the necessity for labor. The few who have farms are prosperous, the land being of excellent quality, climate favorable, and market convenient. At the Oregon State Fair, 1868, some of them were awarded first prizes for vegetables.
Surrounded, as they are, by white men, they have been worsted by the contact.
Unlike the Indians of Grand Round, who owe much of their prosperity to the citizens for whom they labored, the Indians of Umatilla are a rich, thrifty, proud people. They are fond of sports and games, and yield slowly to the advice of agents to abandon their habits. A few noticeable instances, however, to the contrary, are How-lish-wam-po, We-nap-snoot, and Pierre, together with a few others, who live in houseslike citizens. Another instance is that of the widow of Alex McKay, a half-breed. This woman, of Indian blood, has been educated by white persons, keeps house in a respectable manner, dresses after fashion’s style, though about one year behind it. When white ladies adopt new fashions this “Susan” waits to see whether it is perpetuated, and then adopts it just about the time her fairer sisters abandon it. During one of my official visits, I was invited to “a social” at Susan’s house. In company with the agent and his family I attended. The refreshments served would have done credit to any house-wife in any frontier country, though the manner of serving them was rather comical. Each person went to the table, taking edibles in hand, while coffee for twenty persons was served in, perhaps, half-a-dozen cups, passing from one to another.
The Indian women who were present were dressed “a la Boston:” painted cheeks, high chignons, immense tilting hoops, and high-heeled bootees.
The men were in citizen costume, Susan refusing to admit either man or maiden in Indian dress.
The dance, orhop, was also Boston, with music on a violin by a native performer. The first was an old-fashioned “French four.” When the set was formed, they occupied the floor, leaving little room for wall-flowers. Dancing is a part of Indian life in which they take great pleasure.
In this instance the music was slow, very slow at the commencement, but increased in time, growing faster, while faster went the flying hoops, and faster yet went the music; and then the dancers would chase each other in quick succession through the figureuntil the fiddles failed and the dancers, exhausted, sat down. No cold kind of amusement, that.
After refreshments were again served, another set was formed, and gone through in the same manner. I noticed in this affair that the maidens selected partners.
Susan, in reply to the remark on the change, said that “the boys liked all the girls for partners, but the girls don’t always like all of the boys for partners. The boys have had their own way long enough.” This is an enterprising woman, and believes in woman’s rights. She is doing her people much good, in their amusements especially. Nature’s children, as well as those of higher society, are blessed with joyful spirits, and a longing for recreation.
Susan has sense enough to know that she cannot, even if she would, prevent dancing, and wisely concludes to draw her people away from the old, uncouth, senseless dances of savages. Being herself a good Catholic, she is zealous for her church, and, since dancing is not prohibited, she succeeds in leading them into communion with religious people.
Whether the hearts of these converts are changed, I know not; their manners and customs are, and their ideas of right and justice much improved. For this reason, I commend this woman for her efforts to break up old, heathenish customs.
“HOW-LISH-WAMPO,” KING OF THE TURF—A DEAD THING CRAWLS.
Umatilla is known to be a great country for horses. I doubt if anywhere on this continent there can be found horses of greater speed or powers of endurance.
The feats performed by those people on horseback are wonderful, and past belief by those who know western horses.
How-lish-wam-po, chief of the Cayuse (Kiuse), is owner of several thousand horses. He is a stout-built man, has a dark complexion, wears his hair just clear of his shoulders, and is now past middle age.
This man is a natural horseman, and a match for any man of any race in matters pertaining to horses. He is really king of the turf in the Umatilla country.
In conversation with him regarding horses, he remarked to me that he had horses that could carry a man one hundred miles in a day, and bring him home the next day. I shook my head, when he proposed to back his judgment by betting twenty horses. I am satisfied that he could have won the wager.
The racing habits of these people are well known, and many a white man has found more than his match.
I remember, one day in the spring of 1867, a manand boy passing my residence on the mountain bordering the Reservation. They were leading a fine-looking horse, with a fancy blanket over him. I suspected his purpose, and inquired his destination. In his answer I detected a rich Irish brogue and a tone that sounded somewhat familiar.
“It’s meself that’s going down to the Umatilla ‘Risivation,’ to have a bit of sport with the ‘Injuns.’ You see, I’ve been in Idaho this few years, and I’ve made me a nice bit of a stake; and I thought that, when I’d be going home, I might stop off at the Umatilla, and get even with them red-skinned boys that swindled me and Mike Connelly out of a few dollars when were going up,—so they did.”
A few words of explanation, and I recognized him as the fellow who had, in partnership with another, bought an Indian pony, of which mention has been made in a previous chapter. I felt sympathy for him during his first adventure, and I did this time also, and said to him, “Be careful, Pat; you will lose all your money.”
“Och! never fear; that fellow there has claned them all out in the Boi-se basin. Oh, but he is a swange cat, so he is; and he will show them how to take a poor man in when he’s foot-sore and tired, so he will, too. Now, do you mind what I’m telling yous? That lad here can tell you how he flies. Och! but he’s a swate one, so he is.”
Pat went on his way with his heart full of hope. A few days after, the boy who had gone down with him returned homeward. To my inquiry about how Pat made out, racing horses, he shrugged his shoulders and replied, that “the Injuns cleaned us out!”
Another party, who had heard of the Umatilla race horses, passed down toward the Reservation. This man’s name was French Louie. He had several fine racers with him. I learned his destination, and gave him a few words of caution. But he replied that he “knew what he was about.” He had “a horse that had ‘swept the track,’ all the way from the Missouri river, at Denver City, Salt Lake, Boi-se, and Baker City. Never fear. I’ll teach those Indians something they never knew, before I get through with them.”
Poor fellow, I felt sorry for him. On his arrival on the Reservation he found chances to invest his money. The men he came to teach were apt scholars in tricks that are shrewd.
He led out a horse, and made a small bet andlost, as heintendedto. The next run the Indians playedhimthe same game, until, thinking he had learned the speed of their horses, Louie proposed to wager all his money, horses, saddles, and, in fact, stake everything upon one race.
That man and his attendants went home on little ponies which the Indians gave them in charity.
How-lish-wam-po, chief of the Cayuses, is the owner of a horse with which he has challenged any and every sporting man in the country.
Several parties have visited Umatilla, bringing with them men and boys to drive home the herds of Indian horses they were “going to win.”
One party imported a horse for the express purpose. He made known his desire, and he, too, soon found opportunity for an investment. The preliminaries were arranged, and the race was to be run over theIndian race-course, which was located on the bottom lands of Umatilla river, smooth, level turf, over two miles and a half in length.
At one end of this course a post was planted, round which the racers were to turn, and come back to the starting-point, making a distance of a little over five miles and a quarter.
Joe Crabb, the owner of the imported horse, had been present at a race months previous, when How-lish-wam-po hadpermittedhis horse to be beaten; and as he had measured the distance, marked the time, and subsequently tested the speed of his horse with the winner, on that occasion, he, of course, had a “dead thing.”
The white men came with groom and riders, making a camp near the Indian, standing guard over his own horse, to prevent accident.
The Indians were not so careful of their horse; at least Joe Crabb thought they were not, and, since everything is fair in gambling as in war, he concluded toknowfor himself how the speed of these two horses would compare.
He thought, as thousands of other white men have, that it was no harm to cheat an “Injun,” no matter by what means.
There is a general belief that Indians sleep when their eyes are shut, and especially justbefore daylight.
Sending a careful, trusty man to get the Indian horse, leaving another in his place, he led his own out on the prairie, and made a few trials of speed with the two. The result was satisfactory. He found that his horse was able to distance the other.
Now How-lish-wam-po was the owner of two horses very nearly alike,—one the racer; the other half-brother to him, but not so fleet. They were “Pinto”—spotted horses; so the deception was complete.
The Indian horses are never stabled, groomed, shod, or grain-fed. Their system of training differs from a white man’s very much. After a race is agreed upon, the animal is tied up to a stake or tree, and if he is fat, they starve him down, giving him only water. If, however, he is in good condition, they lead him out to grass, an hour or so, each day, and at nightfall they run him over the course.
In this instance the half-brother was tied up and put in training, and leftunguarded, with thehopethat Crabb would steal him out, and try his speed. Sure enough, he fell into the trap that How-lish-wam-po set for him. The real race-horse was miles away, under proper training.
The fame of this wonderful winner had spread far and wide, as did the news of the approaching contest.
When the morning agreed upon arrived, the roads leading to the valley of Umatilla gave full proof of the interest the people of the surrounding country had in this important affair.
They came from places several hundred miles distant, and from the settlements surrounding the Reservation.
The little towns furnished their quota, and the farmers excused themselves for going, hoping, as they told their wives at home, that they should meet some one with whom they had business. And through various devices nearly every man, and a part of the women, also, found excuse to be there.
I know how that was done; at least, I heard men tell how they managed.
People who never gambled with dollars, and would blush to own they were fast people, found their way to Umatilla.
The race-course which I have described was parallel with a low range of grassy hills, that rose by gentle slopes from the valley to an altitude of fifty to one hundred feet.
Long before the time for the race, carriages, buggies, wagons, and horses, might be seen standing on the hills, or driving over the green sward, while at the standing-point was assembled a great motley crowd, on foot and horseback.
The Indians were in their gala-day dress,—paints, feathers, long hair, red blankets; in fact, it was a dress-parade for white and red men too.
The manner of betting at an Indian race differs somewhat from affairs of the kind among white men. One man is selected as a stake-holder for all moneys. Horses that are wagered are tied together and put under care of Indian boys. Coats, blankets, saddles, pistols, knives, and all kind of personal effects, are thrown into a common heap and tied together.
As the starting-hour approaches, two judges are elected,—one white man and one Indian. But two are required, since the horses run out, turn the stake, and come back to the starting-point. The first horse to get home is winner. No account is made of the start, each party depending on his shrewdness to get the better in this part of the race.
Indians are enthusiastic gamblers, and have a certain kind of pride, and to do them justice, honor,as well, in conducting their races. No disputes ever arise among themselves, and seldom with white men, growing out of misunderstandings, either about starting or the outcome. They take sides with their own people always, and bet, when the chances are against them, from pride.
The prevailing idea that they are always cool and stoical is not correct. They become very much excited at horse-races, but not generally until the race begins. While the preliminaries are being arranged, they are serious, even solemn-looking fellows, and with great dignity come up with the money to bet. “Capable of dissembling,” I should think they were, from the cool face of How-lish-wam-po, when the money is being counted out by the hundreds, in twenty-dollar gold-pieces,—not a few, but handfuls of twenties. One could not have detected the slightest twinkle in his eye, or other sign that he knew that Joe Crabb hadstolen his horse, andrunhim secretly. Cool, calm, earnest as if he were saying mass, this chieftain came up and handed over his money to the stake-holder, while numerous bets were being arranged between the other Indians and white men. Horses were wagered, and tied together, and led away. Many a fellow had brought extras with him, for the express purpose of gambling, expecting of course to take home twice the number in the evening.
Crabb had confided his secret about his stolen run to a few friends, and advised them togo in, and win all the horses they wanted. There was no danger; he knew what he was talking about. He had the Indian’s horse’s speed by time, and also by trial.
This thing leaked out, and was communicated from one to another. Some pretty good men, who were not accustomed to betting, became anxious to win a pony or two, and laid wagers with the Indians.
The trick that Crabb had played was finally made known to How-lish-wam-po. He and his people were cooled down, and seemed anxious to have the race come off before more betting was done.
This made the white men more anxious, and they urged, boasted, and ridiculed, until, in manifest desperation, the Indians began to bet again, and thenoblewhite man generously took advantage of the Indian’s hot blood, and forced him to make many bets that he appeared to shun.
The horses were brought out to start, and while the imported horse of Crabb’s looked every inch a racer, the other stood with head down, a rough-haired, uncouth brute, that appeared then to be a cross between ox and horse.
The presence and appearance of the horses was the signal for another charge on the Indians, and a few white friends they had, who, having learned from the chief, the truth of Crabb’s trick, came, in sympathy for the Indian, to his rescue.
Money, coats, hats, saddles, pistols, pocket-knives, cattle, horses, and all kinds of property, were staked on the race.
The Indians, in their apparent desperation, drove up another band of ponies, and in madness wagered them also.
Those of my readers who are accustomed to exhibitions around our “fair grounds,” on days of “trials of speed,” may have some idea of the scene I amtrying to describe, except that few of them have ever seen so many horses tied together, and so large a pile of coats, blankets and saddles, as were staked upon this occasion.
When the final starting-time came, a pure-minded, innocent man would have felt great pity for the poor, dejected-looking Indians, at the sight of their faces, now so full of anxiety; and, certainly, the Pinto, who stood so unconcerned, on which they had staked so much, did not promise any hope; while his competitor was stripped of his blanket, disclosing a nice little jockey saddle, and silver-mounted bridle, his whole bearing indicating his superiority.
His thin nostrils, pointed ears, and arched neck, sleek coat, and polished limbs, that touched the ground with burnished steel, disdaining to stand still, while his gayly-dressed rider, with white pants tucked into boots embellished with silver-plated spurs; on his head, a blue cap, and with crimson jacket, was being mounted, requiring two or three experts to assist, so restless was this fine, thorough-bred to throw dirt into the eyes of the sleepy-looking Indian horse, which stood unmoved, uncovered, without saddle or bridle, or anything, save a small hair rope on his lower jaw, his mane and tail unkempt, his coat rough and ill-looking.
On his right side stood a little Indian boy, with head close-shaved, a blanket around him, and to all appearances unconscious that anything unusual was expected.
The other rider’s horse was making furious plunges to get away.
How-lish-wam-po was in no hurry, really; indeedthings were going very much to the satisfaction of that distinguished individual.
He was willing to see the other man’s horse chafe and fret,—the more the better; and he cared nothing for the sponge that was used to moisten the mouth of the great racer.
Look away down the long line of white men and Indians; and on the low hills, above, see the crowd eager to witness the first jump!
The chief gives a quiet signal to the Indian boy. The blanket dropped from the boy’s shoulders, and a yellow-skinned, gaunt-looking sprite bestrode the Indian horse, holding in his left hand the hair rope, that was to serve him for a bridle, and in his right a small bundle of dried willows.
Presto! The stupid-looking brute is instantly transformed into a beautiful animated racer. His eyes seemed almost human. His ears did not droop now, but by their quick alternate motion giving signs of readiness, together with the stamping of his feet, slowly at first, but faster and more impatiently the moment it was intimated he might go; and the other was making repeated efforts to escape, his masters manœuvring for the advantage.
The little Indian boy managed his horse alone as the chief gave quiet signs. Three times had they come up to the scratch without a start. Crabb seemed now very solicitous about the race. I think, probably, he had by this time found the “hornet in his hat;” at all events, he was pale, and his rider exhibited signs of uneasiness.
At length, thinking to take what western sportsmen call a “bulge,” he said, “Ready!”—“Go,” saidthe little Indian boy, and away went twenty thousand dollars in the heels of the Indian horse, twenty feet ahead before the other crossed the mark, making the gap wider at every bound.
Away they sped, like flying birds. The crowd joined in shouts and hurras, hundreds of all colors falling in behind and following up.