The Oregon Trail, Francis Parkman [ebook reader online TXT] 📗

with coverings for their saddles, with vessels to hold water, with boats to cross streams, with glue, and with the means of purchasing all that they desire from the traders.

When the buffalo are extinct, they too must dwindle away.

War is the breath of their nostrils. Against most of the neighboring tribes they cherish a deadly, rancorous hatred, transmitted from father to son, and inflamed by constant aggression and retaliation.

Many times a year, in every village, the Great Spirit is called upon, fasts are made, the war parade is celebrated, and the warriors go out by handfuls at a time against the enemy. This fierce and evil spirit awakens their most eager aspirations, and calls forth their greatest energies. It is chiefly this that saves them from lethargy and utter abasement. Without its powerful stimulus they would be like the unwarlike tribes beyond the mountains, who are scattered among the caves and rocks like beasts, living on roots and reptiles. These latter have little of humanity except the form; but the proud and ambitious Dakota warrior can sometimes boast of heroic virtues. It is very seldom that distinction and influence are attained among them by any other course than that of arms. Their superstition, however, sometimes gives great power, to those among them who pretend to the character of magicians. Their wild hearts, too, can feel the power of oratory, and yield deference to the masters of it.

But to return. Look into our tent, or enter, if you can bear the stifling smoke and the close atmosphere. There, wedged close together, you will see a circle of stout warriors, passing the pipe around, joking, telling stories, and making themselves merry, after their fashion. We were also infested by little copper-colored naked boys and snake-eyed girls. They would come up to us, muttering certain words, which being interpreted conveyed the concise invitation, “Come and eat.” Then we would rise, cursing the pertinacity of Dakota hospitality, which allowed scarcely an hour of rest between sun and sun, and to which we were bound to do honor, unless we would offend our entertainers. This necessity was particularly burdensome to me, as I was scarcely able to walk, from the effects of illness, and was of course poorly qualified to dispose of twenty meals a day. Of these sumptuous banquets I gave a specimen in a former chapter, where the tragical fate of the little dog was chronicled. So bounteous an entertainment looks like an outgushing of good will; but doubtless one-half at least of our kind hosts, had they met us alone and unarmed on the prairie, would have robbed us of our horses, and perchance have bestowed an arrow upon us beside.

Trust not an Indian. Let your rifle be ever in your hand. Wear next your heart the old chivalric motto SEMPER PARATUS.

One morning we were summoned to the lodge of an old man, in good truth the Nestor of his tribe. We found him half sitting, half reclining on a pile of buffalo robes; his long hair, jet-black even now, though he had seen some eighty winters, hung on either side of his thin features. Those most conversant with Indians in their homes will scarcely believe me when I affirm that there was dignity in his countenance and mien. His gaunt but symmetrical frame, did not more clearly exhibit the wreck of bygone strength, than did his dark, wasted features, still prominent and commanding, bear the stamp of mental energies. I recalled, as I saw him, the eloquent metaphor of the Iroquois sachem: “I am an aged hemlock; the winds of a hundred winters have whistled through my branches, and I am dead at the top!”

Opposite the patriarch was his nephew, the young aspirant Mahto-Tatonka; and besides these, there were one or two women in the lodge.

The old man’s story is peculiar, and singularly illustrative of a superstitious custom that prevails in full force among many of the Indian tribes. He was one of a powerful family, renowned for their warlike exploits. When a very young man, he submitted to the singular rite to which most of the tribe subject themselves before entering upon life. He painted his face black; then seeking out a cavern in a sequestered part of the Black Hills, he lay for several days, fasting and praying to the Great Spirit. In the dreams and visions produced by his weakened and excited state, he fancied like all Indians, that he saw supernatural revelations. Again and again the form of an antelope appeared before him. The antelope is the graceful peace spirit of the Ogallalla; but seldom is it that such a gentle visitor presents itself during the initiatory fasts of their young men. The terrible grizzly bear, the divinity of war, usually appears to fire them with martial ardor and thirst for renown. At length the antelope spoke. He told the young dreamer that he was not to follow the path of war; that a life of peace and tranquillity was marked out for him; that henceforward he was to guide the people by his counsels and protect them from the evils of their own feuds and dissensions. Others were to gain renown by fighting the enemy; but greatness of a different kind was in store for him.

The visions beheld during the period of this fast usually determine the whole course of the dreamer’s life, for an Indian is bound by iron superstitions. From that time, Le Borgne, which was the only name by which we knew him, abandoned all thoughts of war and devoted himself to the labors of peace. He told his vision to the people.

They honored his commission and respected him in his novel capacity.

A far different man was his brother, Mahto-Tatonka, who had transmitted his names, his features, and many of his characteristic qualities to his son. He was the father of Henry Chatillon’s squaw, a circumstance which proved of some advantage to us, as securing for us the friendship of a family perhaps the most distinguished and powerful in the whole Ogallalla band. Mahto-Tatonka, in his rude way, was a hero. No chief could vie with him in warlike renown, or in power over his people. He had a fearless spirit, and a most impetuous and inflexible resolution. His will was law. He was politic and sagacious, and with true Indian craft he always befriended the whites, well knowing that he might thus reap great advantages for himself and his adherents. When he had resolved on any course of conduct, he would pay to the warriors the empty compliment of calling them together to deliberate upon it, and when their debates were over, he would quietly state his own opinion, which no one ever disputed. The consequences of thwarting his imperious will were too formidable to be encountered. Woe to those who incurred his displeasure! He would strike them or stab them on the spot; and this act, which, if attempted by any other chief, would instantly have cost him his life, the awe inspired by his name enabled him to repeat again and again with impunity. In a community where, from immemorial time, no man has acknowledged any law but his own will, Mahto-Tatonka, by the force of his dauntless resolution, raised himself to power little short of despotic. His haughty career came at last to an end. He had a host of enemies only waiting for their opportunity of revenge, and our old friend Smoke, in particular, together with all his kinsmen, hated him most cordially.

Smoke sat one day in his lodge in the midst of his own village, when Mahto-Tatonka entered it alone, and approaching the dwelling of his enemy, called on him in a loud voice to come out, if he were a man, and fight. Smoke would not move. At this, Mahto-Tatonka proclaimed him a coward and an old woman, and striding close to the entrance of the lodge, stabbed the chief’s best horse, which was picketed there.

Smoke was daunted, and even this insult failed to call him forth.

Mahto-Tatonka moved haughtily away; all made way for him, but his hour of reckoning was near.

One hot day, five or six years ago, numerous lodges of Smoke’s kinsmen were gathered around some of the Fur Company’s men, who were trading in various articles with them, whisky among the rest. Mahto-Tatonka was also there with a few of his people. As he lay in his own lodge, a fray arose between his adherents and the kinsmen of his enemy. The war-whoop was raised, bullets and arrows began to fly, and the camp was in confusion. The chief sprang up, and rushing in a fury from the lodge shouted to the combatants on both sides to cease.

Instantly—for the attack was preconcerted—came the reports of two or three guns, and the twanging of a dozen bows, and the savage hero, mortally wounded, pitched forward headlong to the ground. Rouleau was present, and told me the particulars. The tumult became general, and was not quelled until several had fallen on both sides. When we were in the country the feud between the two families was still rankling, and not likely soon to cease.

Thus died Mahto-Tatonka, but he left behind him a goodly army of descendants, to perpetuate his renown and avenge his fate. Besides daughters he had thirty sons, a number which need not stagger the credulity of those who are best acquainted with Indian usages and practices. We saw many of them, all marked by the same dark complexion and the same peculiar cast of features. Of these our visitor, young Mahto-Tatonka, was the eldest, and some reported him as likely to succeed to his father’s honors. Though he appeared not more than twenty-one years old, he had oftener struck the enemy, and stolen more horses and more squaws than any young man in the village.

We of the civilized world are not apt to attach much credit to the latter species of exploits; but horse-stealing is well known as an avenue to distinction on the prairies, and the other kind of depredation is esteemed equally meritorious. Not that the act can confer fame from its own intrinsic merits. Any one can steal a squaw, and if he chooses afterward to make an adequate present to her rightful proprietor, the easy husband for the most part rests content, his vengeance falls asleep, and all danger from that quarter is averted. Yet this is esteemed but a pitiful and mean-spirited transaction. The danger is averted, but the glory of the achievement also is lost. Mahto-Tatonka proceeded after a more gallant and dashing fashion. Out of several dozen squaws whom he had stolen, he could boast that he had never paid for one, but snapping his fingers in the face of the injured husband, had defied the extremity of his indignation, and no one yet had dared to lay the finger of violence upon him. He was following close in the footsteps of his father.

The young men and the young squaws, each in their way, admired him.

The one would always follow him to war, and he was esteemed to have unrivaled charm in the eyes of the other. Perhaps his impunity may excite some wonder. An arrow shot from a ravine, a stab given in the dark, require no great valor, and are especially suited to the Indian genius; but Mahto-Tatonka had a strong protection. It was not alone his courage and audacious will that enabled him to career so dashingly among his compeers. His enemies did not forget that he was one of thirty warlike brethren, all growing up to manhood. Should they wreak their anger upon him, many keen eyes would be ever upon them, many fierce hearts would thirst for their blood. The avenger would dog their footsteps everywhere. To kill Mahto-Tatonka would be no better than an act of suicide.

Though he