Read Complete Fictional Works of Washington Irving (Illustrated) Online
Authors: Washington Irving
The Skynses — Their traffic — Hunting — Food — Horses — A horserace — Devotional feeling of the Skynses, Nez Perces and Flatheads — Prayers — Exhortations — A preacher on horseback Effect of religion on the manners of the tribes — A new light.
DURING the absence of this detachment, a sociable intercourse had been kept up between the main party and the Skynses, who had removed into the neighborhood of the camp. These people dwell about the waters of the Way-lee-way and the adjacent country, and trade regularly with the Hudson’s Bay Company; generally giving horses in exchange for the articles of which they stand in need. They bring beaver skins, also, to the trading posts; not procured by trapping, but by a course of internal traffic with the shy and ignorant Shoshokoes and Too-el-icans, who keep in distant and unfrequented parts of the country, and will not venture near the trading houses. The Skynses hunt the deer and elk occasionally; and depend, for a part of the year, on fishing. Their main subsistence, however, is upon roots, especially the kamash. This bulbous root is said to be of a delicious flavor, and highly nutritious. The women dig it up in great quantities, steam it, and deposit it in caches for winter provisions. It grows spontaneously, and absolutely covers the plains.
This tribe was comfortably clad and equipped. They had a few rifles among them, and were extremely desirous of bartering for those of Captain Bonneville’s men; offering a couple of good running horses for a light rifle. Their first-rate horses, however, were not to be procured from them on any terms. They almost invariably use ponies; but of a breed infinitely superior to any in the United States. They are fond of trying their speed and bottom, and of betting upon them.
As Captain Bonneville was desirous of judging of the comparative merit of their horses, he purchased one of their racers, and had a trial of speed between that, an American, and a Shoshonie, which were supposed to be well matched. The race-course was for the distance of one mile and a half out and back. For the first half mile the American took the lead by a few hands; but, losing his wind, soon fell far behind; leaving the Shoshonie and Skynse to contend together. For a mile and a half they went head and head: but at the turn the Skynse took the lead and won the race with great ease, scarce drawing a quick breath when all was over.
The Skynses, like the Nez Perces and the Flatheads, have a strong devotional feeling, which has been successfully cultivated by some of the resident personages of the Hudson’s Bay Company. Sunday is invariably kept sacred among these tribes. They will not raise their camp on that day, unless in extreme cases of danger or hunger: neither will they hunt, nor fish, nor trade, nor perform any kind of labor on that day. A part of it is passed in prayer and religious ceremonies. Some chief, who is generally at the same time what is called a “medicine man,” assembles the community. After invoking blessings from the Deity, he addresses the assemblage, exhorting them to good conduct; to be diligent in providing for their families; to abstain from lying and stealing; to avoid quarrelling or cheating in their play, and to be just and hospitable to all strangers who may be among them. Prayers and exhortations are also made, early in the morning, on week days. Sometimes, all this is done by the chief from horseback; moving slowly about the camp, with his hat on, and uttering his exhortations with a loud voice. On all occasions, the bystanders listen with profound attention; and at the end of every sentence respond one word in unison, apparently equivalent to an amen. While these prayers and exhortations are going on, every employment in the camp is suspended. If an Indian is riding by the place, he dismounts, holds his horse, and attends with reverence until all is done. When the chief has finished his prayer or exhortation, he says, “I have done,” upon which there is a general exclamation in unison. With these religious services, probably derived from the white men, the tribes above-mentioned mingle some of their old Indian ceremonials, such as dancing to the cadence of a song or ballad, which is generally done in a large lodge provided for the purpose. Besides Sundays, they likewise observe the cardinal holidays of the Roman Catholic Church.
Whoever has introduced these simple forms of religions among these poor savages, has evidently understood their characters and capacities, and effected a great melioration of their manners. Of this we speak not merely from the testimony of Captain Bonneville, but likewise from that of Mr. Wyeth, who passed some months in a travelling camp of the Flatheads. “During the time I have been with them,” says he, “I have never known an instance of theft among them: the least thing, even to a bead or pin, is brought to you, if found; and often, things that have been thrown away. Neither have I known any quarrelling, nor lying. This absence of all quarrelling the more surprised me, when I came to see the various occasions that would have given rise to it among the whites: the crowding together of from twelve to eighteen hundred horses, which have to be driven into camp at night, to be picketed, to be packed in the morning; the gathering of fuel in places where it is extremely scanty. All this, however, is done without confusion or disturbance.
“They have a mild, playful, laughing disposition; and this is portrayed in their countenances. They are polite, and unobtrusive. When one speaks, the rest pay strict attention: when he is done, another assents by ‘yes,’ or dissents by ‘no;’ and then states his reasons, which are listened to with equal attention. Even the children are more peaceable than any other children. I never heard an angry word among them, nor any quarrelling; although there were, at least, five hundred of them together, and continually at play. With all this quietness of spirit, they are brave when put to the test; and are an overmatch for an equal number of Blackfeet.”
The foregoing observations, though gathered from Mr. Wyeth as relative to the Flatheads, apply, in the main, to the Skynses also. Captain Bonneville, during his sojourn with the latter, took constant occasion, in conversing with their principal men, to encourage them in the cultivation of moral and religious habits; drawing a comparison between their peaceable and comfortable course of life and that of other tribes, and attributing it to their superior sense of morality and religion. He frequently attended their religious services, with his people; always enjoining on the latter the most reverential deportment; and he observed that the poor Indians were always pleased to have the white men present.
The disposition of these tribes is evidently favorable to a considerable degree of civilization. A few farmers settled among them might lead them, Captain Bonneville thinks, to till the earth and cultivate grain; the country of the Skynses and Nez Perces is admirably adapted for the raising of cattle. A Christian missionary or two, and some trifling assistance from government, to protect them from the predatory and warlike tribes, might lay the foundation of a Christian people in the midst of the great western wilderness, who would “wear the Americans near their hearts.”
We must not omit to observe, however, in qualification of the sanctity of this Sabbath in the wilderness, that these tribes who are all ardently addicted to gambling and horseracing, make Sunday a peculiar day for recreations of the kind, not deeming them in any wise out of season. After prayers and pious ceremonies are over, there is scarce an hour in the day, says Captain Bonneville, that you do not see several horses racing at full speed; and in every corner of the camp are groups of gamblers, ready to stake everything upon the all-absorbing game of hand. The Indians, says Wyeth, appear to enjoy their amusements with more zest than the whites. They are great gamblers; and in proportion to their means, play bolder and bet higher than white men.
The cultivation of the religious feeling, above noted, among the savages, has been at times a convenient policy with some of the more knowing traders; who have derived great credit and influence among them by being considered “medicine men;” that is, men gifted with mysterious knowledge. This feeling is also at times played upon by religious charlatans, who are to be found in savage as well as civilized life. One of these was noted by Wyeth, during his sojourn among the Flatheads. A new great man, says he, is rising in the camp, who aims at power and sway. He covers his designs under the ample cloak of religion; inculcating some new doctrines and ceremonials among those who are more simple than himself. He has already made proselytes of one-fifth of the camp; beginning by working on the women, the children, and the weak-minded. His followers are all dancing on the plain, to their own vocal music. The more knowing ones of the tribe look on and laugh; thinking it all too foolish to do harm; but they will soon find that women, children, and fools, form a large majority of every community, and they will have, eventually, to follow the new light, or be considered among the profane. As soon as a preacher or pseudo prophet of the kind gets followers enough, he either takes command of the tribe, or branches off and sets up an independent chief and “medicine man.”
Scarcity in the camp — Refusal of supplies by the Hudson’s Bay Company — Conduct of the Indians — A hungry retreat — John Day’s River — The Blue Mountains — Salmon fishing on Snake River Messengers from the Crow country — Bear River Valley — immense migration of buffalo — Danger of buffalo hunting — A wounded Indian — Eutaw Indians — A “surround” of antelopes.
PROVISIONS were now growing scanty in the camp, and Captain Bonneville found it necessary to seek a new neighborhood. Taking leave, therefore, of his friends, the Skynses, he set off to the westward, and, crossing a low range of mountains, encamped on the headwaters of the Ottolais. Being now within thirty miles of Fort Wallah-Wallah, the trading post of the Hudson’s Bay Company, he sent a small detachment of men thither to purchase corn for the subsistence of his party. The men were well received at the fort; but all supplies for their camp were peremptorily refused. Tempting offers were made them, however, if they would leave their present employ, and enter into the service of the company; but they were not to be seduced.
When Captain Bonneville saw his messengers return empty-handed, he ordered an instant move, for there was imminent danger of famine. He pushed forward down the course of the Ottolais, which runs diagonal to the Columbia, and falls into it about fifty miles below the Wallah-Wallah. His route lay through a beautiful undulating country, covered with horses belonging to the Skynses, who sent them there for pasturage.
On reaching the Columbia, Captain Bonneville hoped to open a trade with the natives, for fish and other provisions, but to his surprise they kept aloof, and even hid themselves on his approach. He soon discovered that they were under the influence of the Hudson’s Bay Company, who had forbidden them to trade, or hold any communion with him. He proceeded along the Columbia, but it was everywhere the same; not an article of provisions was to be obtained from the natives, and he was at length obliged to kill a couple of his horses to sustain his famishing people. He now came to a halt, and consulted what was to be done. The broad and beautiful Columbia lay before them, smooth and unruffled as a mirror; a little more journeying would take them to its lower region; to the noble valley of the Wallamut, their projected winter quarters. To advance under present circumstances would be to court starvation. The resources of the country were locked against them, by the influence of a jealous and powerful monopoly. If they reached the Wallamut, they could scarcely hope to obtain sufficient supplies for the winter; if they lingered any longer in the country the snows would gather upon the mountains and cut off their retreat. By hastening their return, they would be able to reach the Blue Mountains just in time to find the elk, the deer, and the bighorn; and after they had supplied themselves with provisions, they might push through the mountains before they were entirely blocked by snow. Influenced by these considerations, Captain Bonneville reluctantly turned his back a second time on the Columbia, and set off for the Blue Mountains. He took his course up John Day’s River, so called from one of the hunters in the original Astorian enterprise. As famine was at his heels, he travelled fast, and reached the mountains by the 1st of October. He entered by the opening made by John Day’s River; it was a rugged and difficult defile, but he and his men had become accustomed to hard scrambles of the kind. Fortunately, the September rains had extinguished the fires which recently spread over these regions; and the mountains, no longer wrapped in smoke, now revealed all their grandeur and sublimity to the eye.
They were disappointed in their expectation of finding abundant game in the mountains; large bands of the natives had passed through, returning from their fishing expeditions, and had driven all the game before them. It was only now and then that the hunters could bring in sufficient to keep the party from starvation.
To add to their distress, they mistook their route, and wandered for ten days among high and bald hills of clay. At length, after much perplexity, they made their way to the banks of Snake River, following the course of which, they were sure to reach their place of destination.
It was the 20th of October when they found themselves once more upon this noted stream. The Shoshokoes, whom they had met with in such scanty numbers on their journey down the river, now absolutely thronged its banks to profit by the abundance of salmon, and lay up a stock for winter provisions. Scaffolds were everywhere erected, and immense quantities of fish drying upon them. At this season of the year, however, the salmon are extremely poor, and the travellers needed their keen sauce of hunger to give them a relish.
In some places the shores were completely covered with a stratum of dead salmon, exhausted in ascending the river, or destroyed at the falls; the fetid odor of which tainted the air.
It was not until the travellers reached the headwaters of the Portneuf that they really found themselves in a region of abundance. Here the buffaloes were in immense herds; and here they remained for three days, slaying and cooking, and feasting, and indemnifying themselves by an enormous carnival, for a long and hungry Lent. Their horses, too, found good pasturage, and enjoyed a little rest after a severe spell of hard travelling.
During this period, two horsemen arrived at the camp, who proved to be messengers sent express for supplies from Montero’s party; which had been sent to beat up the Crow country and the Black Hills, and to winter on the Arkansas. They reported that all was well with the party, but that they had not been able to accomplish the whole of their mission, and were still in the Crow country, where they should remain until joined by Captain Bonneville in the spring. The captain retained the messengers with him until the 17th of November, when, having reached the caches on Bear River, and procured thence the required supplies, he sent them back to their party; appointing a rendezvous toward the last of June following, on the forks of Wind River Valley, in the Crow country.
He now remained several days encamped near the caches, and having discovered a small band of Shoshonies in his neighborhood, purchased from them lodges, furs, and other articles of winter comfort, and arranged with them to encamp together during the winter.
The place designed by the captain for the wintering ground was on the upper part of Bear River, some distance off. He delayed approaching it as long as possible, in order to avoid driving off the buffaloes, which would be needed for winter provisions. He accordingly moved forward but slowly, merely as the want of game and grass obliged him to shift his position. The weather had already become extremely cold, and the snow lay to a considerable depth. To enable the horses to carry as much dried meat as possible, he caused a cache to be made, in which all the baggage that could be spared was deposited. This done, the party continued to move slowly toward their winter quarters.
They were not doomed, however, to suffer from scarcity during the present winter. The people upon Snake River having chased off the buffaloes before the snow had become deep, immense herds now came trooping over the mountains; forming dark masses on their sides, from which their deep-mouthed bellowing sounded like the low peals and mutterings from a gathering thundercloud. In effect, the cloud broke, and down came the torrent thundering into the valley. It is utterly impossible, according to Captain Bonneville, to convey an idea of the effect produced by the sight of such countless throngs of animals of such bulk and spirit, all rushing forward as if swept on by a whirlwind.
The long privation which the travellers had suffered gave uncommon ardor to their present hunting. One of the Indians attached to the party, finding himself on horseback in the midst of the buffaloes, without either rifle, or bow and arrows, dashed after a fine cow that was passing close by him, and plunged his knife into her side with such lucky aim as to bring her to the ground. It was a daring deed; but hunger had made him almost desperate.
The buffaloes are sometimes tenacious of life, and must be wounded in particular parts. A ball striking the shagged frontlet of a bull produces no other effect than a toss of the head and greater exasperation; on the contrary, a ball striking the forehead of a cow is fatal. Several instances occurred during this great hunting bout, of bulls fighting furiously after having received mortal wounds. Wyeth, also, was witness to an instance of the kind while encamped with Indians. During a grand hunt of the buffaloes, one of the Indians pressed a bull so closely that the animal turned suddenly on him. His horse stopped short, or started back, and threw him. Before he could rise the bull rushed furiously upon him, and gored him in the chest so that his breath came out at the aperture. He was conveyed back to the camp, and his wound was dressed. Giving himself up for slain, he called round him his friends, and made his will by word of mouth. It was something like a death chant, and at the end of every sentence those around responded in concord. He appeared no ways intimidated by the approach of death. “I think,” adds Wyeth, “the Indians die better than the white men; perhaps from having less fear about the future.”
The buffaloes may be approached very near, if the hunter keeps to the leeward; but they are quick of scent, and will take the alarm and move off from a party of hunters to the windward, even when two miles distant.
The vast herds which had poured down into the Bear River Valley were now snow-bound, and remained in the neighborhood of the camp throughout the winter. This furnished the trappers and their Indian friends a perpetual carnival; so that, to slay and eat seemed to be the main occupations of the day. It is astonishing what loads of meat it requires to cope with the appetite of a hunting camp.
The ravens and wolves soon came in for their share of the good cheer. These constant attendants of the hunter gathered in vast numbers as the winter advanced. They might be completely out of sight, but at the report of a gun, flights of ravens would immediately be seen hovering in the air, no one knew whence they came; while the sharp visages of the wolves would peep down from the brow of every hill, waiting for the hunter’s departure to pounce upon the carcass.
Besides the buffaloes, there were other neighbors snow-bound in the valley, whose presence did not promise to be so advantageous. This was a band of Eutaw Indians who were encamped higher up on the river. They are a poor tribe that, in a scale of the various tribes inhabiting these regions, would rank between the Shoshonies and the Shoshokoes or Root Diggers; though more bold and warlike than the latter. They have but few rifles among them, and are generally armed with bows and arrows.
As this band and the Shoshonies were at deadly feud, on account of old grievances, and as neither party stood in awe of the other, it was feared some bloody scenes might ensue. Captain Bonneville, therefore, undertook the office of pacificator, and sent to the Eutaw chiefs, inviting them to a friendly smoke, in order to bring about a reconciliation. His invitation was proudly declined; whereupon he went to them in person, and succeeded in effecting a suspension of hostilities until the chiefs of the two tribes could meet in council. The braves of the two rival camps sullenly acquiesced in the arrangement. They would take their seats upon the hill tops, and watch their quondam enemies hunting the buffalo in the plain below, and evidently repine that their hands were tied up from a skirmish. The worthy captain, however, succeeded in carrying through his benevolent mediation. The chiefs met; the amicable pipe was smoked, the hatchet buried, and peace formally proclaimed. After this, both camps united and mingled in social intercourse. Private quarrels, however, would occasionally occur in hunting, about the division of the game, and blows would sometimes be exchanged over the carcass of a buffalo; but the chiefs wisely took no notice of these individual brawls.
One day the scouts, who had been ranging the hills, brought news of several large herds of antelopes in a small valley at no great distance. This produced a sensation among the Indians, for both tribes were in ragged condition, and sadly in want of those shirts made of the skin of the antelope. It was determined to have “a surround,” as the mode of hunting that animal is called. Everything now assumed an air of mystic solemnity and importance. The chiefs prepared their medicines or charms each according to his own method, or fancied inspiration, generally with the compound of certain simples; others consulted the entrails of animals which they had sacrificed, and thence drew favorable auguries. After much grave smoking and deliberating it was at length proclaimed that all who were able to lift a club, man, woman, or child, should muster for “the surround.” When all had congregated, they moved in rude procession to the nearest point of the valley in question, and there halted. Another course of smoking and deliberating, of which the Indians are so fond, took place among the chiefs. Directions were then issued for the horsemen to make a circuit of about seven miles, so as to encompass the herd. When this was done, the whole mounted force dashed off simultaneously, at full speed, shouting and yelling at the top of their voices. In a short space of time the antelopes, started from their hiding-places, came bounding from all points into the valley. The riders, now gradually contracting their circle, brought them nearer and nearer to the spot where the senior chief, surrounded by the elders, male and female, were seated in supervision of the chase. The antelopes, nearly exhausted with fatigue and fright, and bewildered by perpetual whooping, made no effort to break through the ring of the hunters, but ran round in small circles, until man, woman, and child beat them down with bludgeons. Such is the nature of that species of antelope hunting, technically called “a surround.”