The Oregon Trail by Francis Parkman (books for 6 year olds to read themselves TXT) 📖

trunk was full six feet in diameter; on one side it was marked by a party of Indians with various inexplicable hieroglyphics, commemorating some warlike enterprise, and aloft among the branches were the remains of a scaffolding, where dead bodies had once been deposited, after the Indian manner.

“There comes Bull-Bear,” said Henry Chatillon, as we sat on the grass at dinner. Looking up, we saw several horsemen coming over the neighboring hill, and in a moment four stately young men rode up and dismounted. One of them was Bull-Bear, or Mahto-Tatonka, a compound name which he inherited from his father, the most powerful chief in the Ogallalla band. One of his brothers and two other young men accompanied him. We shook hands with the visitors, and when we had finished our meal—for this is the orthodox manner of entertaining Indians, even the best of them—we handed to each a tin cup of coffee and a biscuit, at which they ejaculated from the bottom of their throats, ‘How! how!” a monosyllable by which an Indian contrives to express half the emotions that he is susceptible of. Then we lighted the pipe, and passed it to them as they squatted on the ground.

“Where is the village?”

“There,” said Mahto-Tatonka, pointing southward; “it will come in two days.”

“Will they go to the war?”

“Yes.”

No man is a philanthropist on the prairie. We welcomed this news most cordially, and congratulated ourselves that Bordeaux’s interested efforts to divert The Whirlwind from his congenial vocation of bloodshed had failed of success, and that no additional obstacles would interpose between us and our plan of repairing to the rendezvous at La Bonte’s Camp.

For that and several succeeding days, Mahto-Tatonka and his friends remained our guests. They devoured the relics of our meals; they filled the pipe for us and also helped us to smoke it. Sometimes they stretched themselves side by side in the shade, indulging in raillery and practical jokes ill becoming the dignity of brave and aspiring warriors, such as two of them in reality were.

Two days dragged away, and on the morning of the third we hoped confidently to see the Indian village. It did not come; so we rode out to look for it. In place of the eight hundred Indians we expected, we met one solitary savage riding toward us over the prairie, who told us that the Indians had changed their plans, and would not come within three days; still he persisted that they were going to the war. Taking along with us this messenger of evil tidings, we retraced our footsteps to the camp, amusing ourselves by the way with execrating Indian inconstancy. When we came in sight of our little white tent under the big tree, we saw that it no longer stood alone. A huge old lodge was erected close by its side, discolored by rain and storms, rotted with age, with the uncouth figures of horses and men, and outstretched hands that were painted upon it, well-nigh obliterated. The long poles which supported this squalid habitation thrust themselves rakishly out from its pointed top, and over its entrance were suspended a “medicine-pipe” and various other implements of the magic art. While we were yet at a distance, we observed a greatly increased population of various colors and dimensions, swarming around our quiet encampment. Moran, the trapper, having been absent for a day or two, had returned, it seemed, bringing all his family with him. He had taken to himself a wife for whom he had paid the established price of one horse. This looks cheap at first sight, but in truth the purchase of a squaw is a transaction which no man should enter into without mature deliberation, since it involves not only the payment of the first price, but the formidable burden of feeding and supporting a rapacious horde of the bride’s relatives, who hold themselves entitled to feed upon the indiscreet white man. They gather round like leeches, and drain him of all he has.

Moran, like Reynal, had not allied himself to an aristocratic circle.

His relatives occupied but a contemptible position in Ogallalla society; for among those wild democrats of the prairie, as among us, there are virtual distinctions of rank and place; though this great advantage they have over us, that wealth has no part in determining such distinctions. Moran’s partner was not the most beautiful of her sex, and he had the exceedingly bad taste to array her in an old calico gown bought from an emigrant woman, instead of the neat and graceful tunic of whitened deerskin worn ordinarily by the squaws.

The moving spirit of the establishment, in more senses than one, was a hideous old hag of eighty. Human imagination never conceived hobgoblin or witch more ugly than she. You could count all her ribs through the wrinkles of the leathery skin that covered them. Her withered face more resembled an old skull than the countenance of a living being, even to the hollow, darkened sockets, at the bottom of which glittered her little black eyes. Her arms had dwindled away into nothing but whipcord and wire. Her hair, half black, half gray, hung in total neglect nearly to the ground, and her sole garment consisted of the remnant of a discarded buffalo robe tied round her waist with a string of hide. Yet the old squaw’s meager anatomy was wonderfully strong. She pitched the lodge, packed the horses, and did the hardest labor of the camp. From morning till night she bustled about the lodge, screaming like a screech-owl when anything displeased her. Then there was her brother, a “medicine-man,” or magician, equally gaunt and sinewy with herself. His mouth spread from ear to ear, and his appetite, as we had full occasion to learn, was ravenous in proportion. The other inmates of the lodge were a young bride and bridegroom; the latter one of those idle, good-for nothing fellows who infest an Indian village as well as more civilized communities. He was fit neither for hunting nor for war; and one might infer as much from the stolid unmeaning expression of his face. The happy pair had just entered upon the honeymoon. They would stretch a buffalo robe upon poles, so as to protect them from the fierce rays of the sun, and spreading beneath this rough canopy a luxuriant couch of furs, would sit affectionately side by side for half the day, though I could not discover that much conversation passed between them. Probably they had nothing to say; for an Indian’s supply of topics for conversation is far from being copious.

There were half a dozen children, too, playing and whooping about the camp, shooting birds with little bows and arrows, or making miniature lodges of sticks, as children of a different complexion build houses of blocks.

A day passed, and Indians began rapidly to come in. Parties of two or three or more would ride up and silently seat themselves on the grass. The fourth day came at last, when about noon horsemen suddenly appeared into view on the summit of the neighboring ridge.

They descended, and behind them followed a wild procession, hurrying in haste and disorder down the hill and over the plain below; horses, mules, and dogs, heavily burdened travaux, mounted warriors, squaws walking amid the throng, and a host of children. For a full half-hour they continued to pour down; and keeping directly to the bend of the stream, within a furlong of us, they soon assembled there, a dark and confused throng, until, as if by magic, 150 tall lodges sprung up. On a sudden the lonely plain was transformed into the site of a miniature city. Countless horses were soon grazing over the meadows around us, and the whole prairie was animated by restless figures careening on horseback, or sedately stalking in their long white robes. The Whirlwind was come at last! One question yet remained to be answered: “Will he go to the war, in order that we, with so respectable an escort, may pass over to the somewhat perilous rendezvous at La Bonte’s Camp?”

Still this remained in doubt. Characteristic indecision perplexed their councils. Indians cannot act in large bodies. Though their object be of the highest importance, they cannot combine to attain it by a series of connected efforts. King Philip, Pontiac, and Tecumseh all felt this to their cost. The Ogallalla once had a war chief who could control them; but he was dead, and now they were left to the sway of their own unsteady impulses.

This Indian village and its inhabitants will hold a prominent place in the rest of the narrative, and perhaps it may not be amiss to glance for an instant at the savage people of which they form a part.

The Dakota (I prefer this national designation to the unmeaning French name, Sioux) range over a vast territory, from the river St.

Peter’s to the Rocky Mountains themselves. They are divided into several independent bands, united under no central government, and acknowledge no common head. The same language, usages, and superstitions form the sole bond between them. They do not unite even in their wars. The bands of the east fight the Ojibwas on the Upper Lakes; those of the west make incessant war upon the Snake Indians in the Rocky Mountains. As the whole people is divided into bands, so each band is divided into villages. Each village has a chief, who is honored and obeyed only so far as his personal qualities may command respect and fear. Sometimes he is a mere nominal chief; sometimes his authority is little short of absolute, and his fame and influence reach even beyond his own village; so that the whole band to which he belongs is ready to acknowledge him as their head. This was, a few years since, the case with the Ogallalla. Courage, address, and enterprise may raise any warrior to the highest honor, especially if he be the son of a former chief, or a member of a numerous family, to support him and avenge his quarrels; but when he has reached the dignity of chief, and the old men and warriors, by a peculiar ceremony, have formally installed him, let it not be imagined that he assumes any of the outward semblances of rank and honor. He knows too well on how frail a tenure he holds his station. He must conciliate his uncertain subjects. Many a man in the village lives better, owns more squaws and more horses, and goes better clad than he. Like the Teutonic chiefs of old, he ingratiates himself with his young men by making them presents, thereby often impoverishing himself. Does he fail in gaining their favor, they will set his authority at naught, and may desert him at any moment; for the usages of his people have provided no sanctions by which he may enforce his authority. Very seldom does it happen, at least among these western bands, that a chief attains to much power, unless he is the head of a numerous family.

Frequently the village is principally made up of his relatives and descendants, and the wandering community assumes much of the patriarchal character. A people so loosely united, torn, too, with ranking feuds and jealousies, can have little power or efficiency.

The western Dakota have no fixed habitations. Hunting and fighting, they wander incessantly through summer and winter. Some are following the herds of buffalo over the waste of prairie; others are traversing the Black Hills, thronging on horseback and on foot through the dark gulfs and somber gorges beneath the vast splintering precipices, and emerging at last upon the “Parks,” those beautiful but most perilous hunting grounds. The buffalo supplies them with almost all the necessaries of life; with habitations, food, clothing, and fuel; with strings for their bows, with thread, cordage, and trail-ropes for their horses,