Mortified at this change, the Prince and my father resolved to make an appeal to the whole nation, and try to convince them how much happier they would be if they would cultivate the ground for their support. A great feast was given, the calumet was smoked; after which the Prince rose and addressed them after their own fashion. As I had, a short time previous, been admitted as a chief and warrior, I, of course, was present at the meeting. The Prince spoke:
"Do you not want to become the most powerful nation of the West? You do. If then such is the case, you must ask assistance from the earth, which is your mother. True, you have prairies abounding in game, but the squaws and the children cannot follow your path when hunting.
"Are not the Crows, the Bannaxas, the Flat Heads, and the Umbiquas, starving during the winter? They have no buffalo in their land, and but few deer. What have they to eat? A few lean horses, perchance a bear; and the stinking flesh of the otter or beaver they may entrap during the season.
"Would they not be too happy to exchange their furs against the corn, the tobacco, and good dried fish of the Shoshones? Now they sell their furs to the Yankees, but the Yankees bring them no food. The Flat Heads take the fire-water and blankets from the traders, but they do so because they cannot get anything else, and their packs of furs would spoil if they kept them.
"Would they not like better to barter them with you, who are so near to them, for good food to sustain them and their children during the winter to keep alive their squaws and their old men during the long snow and the dreary moons of darkness and gloom?
"Now if the Shoshones had corn and tobacco to give for furs, they would become rich. They would have the best saddles from Mexico, and the best rifles from the Yankees, the best tomahawks and blankets from the Canadians. Who then could resist the Shoshones? When they would go hunting, hundreds of the other natives would clear for them the forest path, or tear with their hands the grass out of their track in the prairie. I have spoken."
All the Indians acknowledged that the talk was good and full of wisdom: but they were too proud to work. An old chief answered for the whole tribe.
"Nanawa Ashta is a great chief: he is a brave! The Manitou speaks softly to his ears, and tells him the secret which makes the heart of a warrior big or small; but Nanawa has a pale facehis blood is a strange blood, although his heart is ever with his red friends. It is only the white Manitou that speaks to him, and how could the white Manitou know the nature of the Indians? He has not made them; he don't call them to him; he gives them nothing; he leaves them poor and wretched; he keeps all for the pale faces.
"It is right he should do so. The panther will not feed the young of the deer, nor will the hawk sit upon the eggs of the dove. It is life, it is order, it is nature. Each has his own to provide for and no more. Indian corn is good; tobacco is good, it gladdens the heart of the old men when they are in sorrow; tobacco is the present of chiefs to chiefs. The calumet speaks of war and death; it discourses also of peace and friendship. The Manitou made the tobacco expressly for manit is good.
"But corn and tobacco must be taken from the earth; they must be watched for many moons, and nursed like children. This is work fit only for squaws and slaves. The Shoshones are warriors and free; if they were to dig in the ground, their sight would become weak, and their enemies would say they were moles and badgers.
"Does the just Nanawa wish the Shoshones to be despised by the Crows or the horsemen of the south? No! he had fought for them before he went to see if the bones of his fathers were safe; and since his return, has he not given to them rifles and powder, and long nets to catch the salmon, and plenty of iron to render their arrows feared alike by the buffaloes and the Umbiquas?
"Nanawa speaks well, for he loves his children: but the spirit that whispers to him is a pale-face spirit, that cannot see under the skin of a red warrior; it is too tough: nor in his blood; it is too dark.
"Yet tobacco is good, and corn too. The hunters of the Flat Heads and Pierced Noses would come in winter to beg for it; their furs would make warm the lodges of the Shoshones. And my people would become rich and powerful; they would be masters of all the country, from the salt waters to the big mountains; the deer would come and lick their hands, and the wild horses would graze around their wigwams. 'Tis so that the pale faces grow rich and strong; they plant corn, tobacco, and sweet melons; they have trees that bear figs and peaches; they feed swine and goats, and tame buffaloes. They are a great people.
"A red-skin warrior is nothing but a warrior; he is strong, but he is poor; he is not a wood-chunk, nor a badger, nor a prairie dog; he cannot dig the ground; he is a warrior, and nothing more. I have spoken."
Of course the tenor of this speech was too much in harmony with Indian ideas not to be received with admiration. The old man took his seat, while another rose to speak in his turn.
"The great chief hath spoken; his hair is white like the down of the swan; his winters have been many; he is wise; why should I speak after him, his words were true? The Manitou touched my ears and my eyes when he spoke (and he spoke like a warrior); I heard his war-cry, I saw the Umbiquas running in the swamps, and crawling like black snakes under the bushes. I spied thirty scalps on his belt, his leggings and mocassins were sewn with the hair of the Wallah Wallahs 1.
"I should not speak; I am young yet and have no wisdom; my words are few, I should not speak. But in my vision I heard a spirit, it came upon the breeze, it entered within me.
"Nanawa is my father, the father to all, he loves us, we are his children; he has brought with him a great warrior of the pale faces, who was a mighty chief in his tribe; he has given us a young chief who is a great hunter; in a few years he will be a great warrior, and lead our young men in the war-path on the plains of the Wachinangoes2, for Owato Wanisha3 is a Shoshone, though his skin is paler than the flower of the magnolia.
"Nanawa has also given to us two Makota Konayas4, to teach wisdom to our young men; their words are sweet, they speak to the heart; they know everything and make men better. Nanawa is a great chief, very wise; what he says is right, what he wishes must be done, for he is our father, and he gave us strength to fight our enemies."
"He is right; the Shoshones must have their lodges full of corn and tobacco. The Shoshones must ever be what they are, what they were, a great nation. But the chief of many winters hath said it; the hedge-hogs and the foxes may dig the earth, but the eyes of the Shoshones are always turned towards their enemies in the woods, or the buffaloes in the plains."
"Yet the will of Nanawa must be done, but not by a Shoshone. We will give him plenty of squaws and dogs; we will bring him slaves from the Umbiquas, the Cayuses, and the Wallah Wallahs. They shall grow the corn and the tobacco while we hunt; while we go to fetch more slaves, even in the big mountains, or among the dogs of the south, the Wachinangoes. I will send the vermilion5 to my young warriors, they will paint their faces and follow me on the war-path. I have spoken!"
Thus ended the hopes of making agriculturists of the wild people among whom we lived; nor did I wonder; such as they were, they felt happy. What could they want besides their neat conical skin lodges, their dresses, which were good, comfortable, and elegant, and their women, who were virtuous, faithful, and pretty? Had they not the unlimited range of the prairies? were they not lords over millions of elks and buffaloes?they wanted nothing, except tobacco. And yet it was a pity we could not succeed in giving them a taste for civilization. They were gentlemen by nature; as indeed almost all the Indians are, when not given to drinking. They are extremely well bred, and stamped with the indubitable seal of nobility on their brow.
The council was broken up, as both Christianity and his own peculiar sentiments would not permit the Prince Seravalle to entertain the thought of extending slavery. He bowed meekly to the will of Providence, and endeavoured by other means to effect his object of enlightening the minds of this pure and noble, yet savage race of men.
CHAPTER III
This breaking up, for the time, of our agricultural settlement took place in the year 1838. Till then, or a few months before, I had passed my time between my civilized and uncivilized instructors. But although educated, I was an Indian, not only in my dress but in my heart.
I mentioned that in the council called by the Prince I was present, having been admitted as a chief, being then about seventeen years old. My admission was procured in the following manner: when we received intelligence of the murder, or disappearance of our seven white men, whom the Prince had sent to Monterey to procure cattle, a party was sent out on their track to ascertain what had really taken place, and at my request the command of that party was confided to me.
We passed the Buona Ventura, and followed the track of our white men for upwards of 200 miles, when we not only could trace it no further, but found our small party of fifteen surrounded by about eighty of our implacable enemies, the Crows.
By stratagem, we not only broke through them, but succeeded in surprising seven of their party. My companions would have put them to death, but I would not permit it. We secured them on their own horses, and made all the haste we could, but the Crows had discovered us and gave chase.
It was fifteen days' travelling to our own country, and we were pursued by an enemy seven or eight times superior to us In numbers. By various stratagems, which I shall not dwell upon, aided by the good condition of our horses, we contrived to escape them, and to bring our prisoners safe into the settlement. Now, although we had no fighting, yet address is considered a great qualification. On my return I was therefore admitted as a chief, with the Indian name Owato Wanisha, or "spirit of the beaver," as appropriate to my cunning and address. To obtain the rank of a warrior chief, it was absolutely requisite that I had distinguished myself on the field of battle.
Before I continue my narration, I must say a little more relative to the missionaries, who were my instructors. One of them, the youngest, Polidori, was lost in the Esmeralda, when she sailed for Monterey to procure cattle. The two others were Padre Marini and Padre Antonio. They were both highly accomplished and learned. Their knowledge in Asiatic lore was unbounded, and it was my delight to follow them in their researches and various theories concerning the early Indian emigration across the waters of the Pacific.
They were both Italians by birth. They had passed many years of their lives among the nations west of the Ganges, and in their advanced years had returned to sunny Italy, to die near the spot where they had played as little children. But they had met with Prince Seravalle, and when they heard from him of the wild tribes with whom he had dwelt, and who knew not God, they considered that it was their duty to go and instruct them.
Thus did these sincere men, old and broken, with one foot resting on their tombs, again encounter difficulties and danger, to propagate among the Indians that religion of love and mercy which they were appointed to make known.
Their efforts, however, to convert the Shoshones were fruitless. Indian nature would seem to be a nature apart and distinct. The red men, unless in suffering or oppression, will not listen to what they call "the smooth honey words of the pale-faced sages;" and even when they do so, they argue upon every dogma and point of faith, and remain unconvinced. The missionaries, therefore, after a time, contented themselves with practising deeds of charity, with alleviating their sufferings when able, from their knowledge of medicine and surgery, and by moral precepts, softening down as much as they could the fierce and occasionally cruel tempers of this wild untutored race.
Among other advantages which the Shoshones derived from our missionaries, was the introduction of vaccination. At first it was received with great distrust, and indeed violently opposed, but the good sense of the Indians ultimately prevailed: and I do not believe that there is one of the Soshones born since the settlement was formed who has not been vaccinated: the process was explained by the Padres Marini and Polidori to the native medical men, and is now invariably practised by them.
I may as well here finish the histories of the good missionaries. When I was sent upon an expedition to Monterey, which I shall soon have to detail, Padre Marini acccompanied me. Having failed with the Shoshones, he considered that he might prove useful by locating himself in the Spanish settlements of California. We parted soon after we arrived at Monterey, and I have never seen or heard of him since. I shall, however, have to speak of him again during our journey and sojourn at that town.
The other, Padre Antonio, died at the settlement previous to my journey to Monterey, and the Indians still preserve his robes, missal, and crucifix, as the relics of a good man. Poor Padre Antonio! I would have wished to have known the history of his former life. A deep melancholy was stamped upon his features, from some cause of heart-breaking grief, which even religion could but occasionally assuage, but not remove.
After his death, I looked at his missal. The blank pages at the beginning and the end were filled up with pious reflections, besides some few words, which spoke volumes as to one period of his existence. The first words inscribed were; "Julia, obiit A.D. 1799. Virgo purissima, Maris Stella. Ora pro me." On the following leaf was written: "Antonio de Campestrina, Convient. Dominicum. in Româ, A.D. 1800."
Then he had embraced a monastic life upon the death of one dear to himperhaps his first and only love. Poor man! many a time have I seen the big burning tears rolling fast down his withered cheeks. But he is gone, and his sorrows are at rest On the last page of the missal were also two lines, written in a tremulous hand, probably a short time previous to his death: "I, nunc anima anceps; sitque tibi Deus misericors."
The Prince Seravalle did not, however, abandon his plans; having failed in persuading the Shoshones, at the suggestion of my father, it was resolved that an attempt should be made to procure a few Mexicans and Canadians to carry on the agricultural labours; for I may here as well observe, that both the Prince and my father had long made up their minds to live and die among the Indians.
This expedition was to be undertaken by me. My trip was to be a long one. In case I should not succeed in Monterey in enlisting the parties required, I was to proceed on to Santa Fé, either with a party of Apaches Indians, who were always at peace with the Shoshones, or else with one of the Mexican caravans.
In Santa Fé there were always a great number of French and Canadians, who came every year from St. Louis, hired by the Fur Companies; so that we had some chance of procuring them. If, however, my endeavours should prove fruitless, as I should already have proceeded too far to return alone, I was to continue on from Santa Fé with the fur traders, returning to St. Louis, on the Mississippi, where I was to dispose of some valuable jewels, hire men to form a strong caravan, and return to the settlement by the Astoria trail.
As my adventures may be said but to commence at my departure upon this commission, I will, before I enter upon my narrative, give the reader some insight into the history and records of the Shoshones, or Snake Indians, with whom I was domiciled, and over whom, although so young, I held authority and command.