The Travels and Adventures of Monsieur Violet in California, Sonora, and Western Texas

Every warrior has his nephew, who is selected as his page: he performs the duty of a squire, in ancient knight errantry, takes charge of his horse, arms, and accoutrements; and he remains in this office until he is old enough to gain his own spurs. Hawking is also a favourite amusement, and the chiefs ride out with the falcon, or small eagle, on their wrist or shoulder.

Even in their warfare, you often may imagine that you were among the knights of ancient days. An Arrapahoe and a Shoshone warrior armed with a buckler and their long lances, will single out and challenge each other; they run a tilt, and as each has warded off the blow, and passed unhurt, they will courteously turn back and salute each other, as an acknowledgment of their enemy's bravery and skill. When these challenges take place, or indeed in any single combat without challenge, none of these Indians will take advantage of possessing a superior weapon. If one has a rifle and knows that his opponent has not, he will throw his rifle down, and only use the same weapon as his adversary.

I will now relate some few traits of character, which will prove the nobility of these Indians18.

Every year during the season dedicated to the performing of the religious ceremonies, premiums are given by the holy men and elders of the tribe to those among the young men who have the most distinguished themselves. The best warrior receives a feather of the black eagle; the most successful hunter obtains a robe of buffalo-skin, painted inside, and representing some of his most daring exploits; the most virtuous has for his share a coronet made either of gold or silver; and these premiums are suspended in their wigwams, as marks of honour, and handed down to their posterity. In fact, they become a kind of écusson, which ennobles a family.

Once during the distribution of these much-coveted prizes, a young man of twenty-two was called by the chiefs to receive the premium of virtue. The Indian advanced towards his chiefs, when an elder of the tribe rising, addressed the whole audience. He pointed the young man out, as one whose example should be followed, and recorded, among many other praiseworthy actions, that three squaws, with many children, having been reduced to misery by the death of their husbands in the last war against the Crows, this young man, although the deceased were the greatest foes of his family, undertook to provide for their widows and children till the boys, grown up, would be able to provide for themselves and their mothers. Since that time, he had given them the produce of his chase, reserving to himself nothing but what was strictly necessary to sustain the wants of nature. This was a noble and virtuous act, one that pleased the Manitou. It was an example which all the Shoshones should follow.

The young man bowed, and as the venerable chief was stooping to put the coronet upon his head, he started back and, to the astonishment of all, refused the premium.

"Chiefs, warriors, elders of the Shoshones, pardon me! You know the good which I have done, but you know not in what I have erred. My first feeling was to receive the coronet, and conceal what wrong I had done; but a voice in my heart forbids my taking what others have perchance better deserved.

"Hear me, Shoshones! the truth must be told; hear my shame! One day, I was hungry; it was in the great prairies. I had killed no game, and I was afraid to return among our young men with empty hands. I remained four days hunting, and still I saw neither buffaloes nor bears. At last, I perceived the tent of an Arrapahoe. I went in; there was no one there, and it was full of well-cured meat. I had not eaten for five days; I was hungry, and I became a thief, I took away a large piece, and ran away like a cowardly wolf. I have said: the prize cannot be mine."

A murmur ran through the assembly, and the chiefs, holy men, and elders consulted together. At last, the ancient chief advanced once more towards the young man, and took his two hands between his own. "My son," he said, "good, noble, and brave; thy acknowledgment of thy fault and self-denial in such a moment make thee as pure as a good spirit in the eyes-of the great Manitou. Evil, when confessed and repented of, is forgotten; bend thy head, my son, and let me crown thee. The premium is twice deserved and twice due."

A Shoshone warrior possessed a beautiful mare; no horse in the prairie could outspeed her, and in the buffalo or bear hunt she would enjoy the sport as much as her master, and run alongside the huge beast with great courage and spirit. Many propositions were made to the warrior to sell or exchange the animal, but he would not hear of it. The dumb brute was his friend, his sole companion; they had both shared the dangers of battle and the privations of prairie travelling; why should he part with her? The fame of that mare extended so far, that in a trip he made to San Francisco, several Mexicans offered him large sums of money; nothing, however, could shake him in his resolution. In those countries, though horses will often be purchased at the low price of one dollar, it often happens that a steed, well known as a good hunter or a rapid pacer, will bring sums equal to those paid in England for a fine racehorse.

One of the Mexicans, a wild young man, resolved to obtain the mare, whether or no. One evening, when the Indian was returning from some neighbouring plantation, the Mexican laid down in some bushes at a short distance from the road, and moaned as if in the greatest pain. The good and kind-hearted Indian having reached the spot, heard his cries of distress, dismounted from his mare, and offered any assistance: it was nearly dark, and although he knew the sufferer to be a Pale-face, yet he could not distinguish his features. The Mexican begged for a drop of water, and the Indian dashed into a neighbouring thicket to procure it for him. As soon as the Indian was sufficiently distant, the Mexican vaulted upon the mare, and apostrophized the Indian:–

"You fool of a Red-skin, not cunning enough for a Mexican: you refused my gold; now I have the mare for nothing, and I will make the trappers laugh when I tell them how easily I have outwitted a Shoshone."

The Indian looked at the Mexican for a few moments in silence, for his heart was big, and the shameful treachery wounded him to the very core. At last, he spoke:–

"Pale-face," said he, "for the sake of others, I may not kill thee. Keep the mare, since thou art dishonest enough to steal the only property of a poor man; keep her, but never say a work how thou earnest by her, lest hereafter a Shoshone, having learned distrust, should not hearken to the voice of grief and woe. Away, away with her! let me never see her again, or in an evil hour the desire of vengeance may make a bad man of me."

The Mexican was wild, inconsiderate, and not over-scrupulous, but not without feeling: he dismounted from the horse, and putting the bridle in the hand of the Shoshone, "Brother," said he, "I have done wrong, pardon me! from an Indian I learn virtue, and for the future, when I would commit any deed of injustice, I will think of thee."

Two Apaches loved the same girl; one was a great chief, the other a young warrior, who had entered the war-path but a short time. Of course, the parents of the young girl rejected the warriors suit, as soon as the chief proposed himself. Time passed, and the young man, broken-hearted, left all the martial exercises, in which he had excelled. He sought solitude, starting early in the morning from the wigwam, and returning but late in the night, when the fires were out. The very day on which he was to lead the young girl to his lodge, the chief went bear-hunting among the hills of the neighbourhood. Meeting with a grizzly bear, he fired at him: but at the moment he pulled the trigger his foot slipped, and he fell down, only wounding the fierce animal, which now, smarting and infuriated with pain, rushed upon him.

The chief had been hurt in his fall, he was incapable of defence, and knew that he was lost. He shut his eyes, and waited for his death-blow, when the report of a rifle and the springing of the bear in the agonies of death made him once more open his eyes; he started upon his feet, there lay the huge monster, and near him stood the young warrior who timely rescued him.

The chief recognized his rival, and his gratitude overpowering all other feelings, he took the warrior by the hand, and grasped it firmly.

"Brother," he said, "thou hast saved my life at a time when It was sweet, more so than usual. Let us be brothers."

The young man's breast heaved with contending passions; but he, too, was a noble fellow.

"Chief," answered he, "when I saw the bear rushing upon thee, I thought It was the Manitou who had taken compassion on my sufferings, my heart for an instant felt light and happy; but as death was near thee, very near, the Good Spirit whispered his wishes, and I have saved thee for happiness. It is I who must die! I am nothing, have no friends, no one to care for me, to love me, to make pleasant in the lodge the dull hours of night. Chief, farewell!"

He was going, but the chief grasped him firmly by the arm,–

"Where dost thou wish to go? Dost thou know the love of a brother? Didst thou ever dream of one? I have said we must be brothers to each other. Come to the wigwam."

They returned to the village in silence, and when they arrived before the door of the council lodge, the chief summoned everybody to hear what he had to communicate, and ordered the parents to bring the young girl.

"Flower of the magnolia," said he, taking her by the hand, "wilt thou love me less as a brother than as a husband? Speak! Whisper thy thought to me! Didst thou ever dream of another voice than mine, a younger one, breathing of love and despair?"

Then leading the girl to where the young warrior stood,–

"Brother," said he, "take thy wife and my sister."

Turning towards the elders, the chief extended his right arm, so as to invite general attention.

"I have called you," said he, "that an act of justice may be performed. Hear my words:–

"A young antelope loved a lily, standing under the shade of a sycamore, by the side of a cool stream. Dally he came to watch it as it grew whiter and more beautiful. He loved it very much, till one day a large bull came and picked up the lily. Was it good? No! The poor antelope fled towards the mountains, never wishing to return any more under the cool shade of the sycamore. One day he met the bull down, and about to be killed by a big bear. He saved him. He heard only the whisper of his heart. He saved the bull, although the bull had taken away the pretty lily from where it stood, by the cool stream. It was good, it was well! The bull said to the antelope, 'We shall be brothers, in joy and in sorrow!' and the antelope said there could be no joy for him since the lily was gone. The bull considered. He thought that a brother ought to make great sacrifices for a brother, and he said to the antelope, 'Behold, there is the lily, take it before it droops away. Wear it in thy bosom and be happy.' Chiefs, sages, and warriors, I am the bull: behold my brother the antelope. I have given unto him the flower of the magnolia. She is the lily that grew by the side of the stream, and under the sycamore. I have done well, I have done much, yet not enough for a great chief, not enough for a brother, not enough for justice! Sages, warriors, hear me all. The Flower of the Magnolia can lie but upon the bosom of a chief. My brother must become a chief. He is a chief, for I divide with him the power I possess: my wealth, my lodge, are his own; my horses, my mules, my furs, and all! A chief has but one life, and it is a great gift that cannot be paid too highly. You have heard my words. I have said!"

This sounds very much like a romance, but it is an Apache story, related of one of their great chiefs, during one of their evening encampments. An Apache having, in a moment of passion, accidentally killed one of the tribe, hastened to the chiefs to deliver himself up to justice. On his way he was met by the brother of his victim, upon whom, according to Indian laws, fell the duty of revenge and retaliation. They were friends, and shook hands together.

"Yet I must kill thee, friend," said the brother.

"Thou wilt!" answered the murderer, "it is thy duty; but wilt thou not remember the dangers we have passed together, and provide and console those I leave behind in my lodge?"

"I will," answered the brother. "Thy wife shall be my sister during her widowhood; thy children will never want game, until they can themselves strike the bounding deer."

The two Indians continued their way in silence, till at once the brother of the murdered one stopped.

"We shall soon reach the chiefs," said he; "I to revenge a brother's death, thou to quit for ever thy tribe and thy children, Hast thou a wish? Think, whisper!"

The murderer stood irresolute; his glance furtively took the direction of his lodge. The brother continued,–

"Go to thy lodge. I shall wait for thee till the setting of the sun, before the council door. Go! thy tongue is silent, but I know the wish of thy heart. Go!"

Such traits are common in Indian life. Distrust exists not among the children of the wilderness, until generated by the conduct of white men. These stories, and thousand others, all exemplifying the triumph of virtue and honour over baseness and vice, are every day narrated by the elders, in presence of the young men and children. The evening encampment is a great school of morals, where the red-skin philosopher embodies in his tales the sacred precepts of virtue. A traveller, could he understand what was said, as he viewed the scene, might fancy some of the sages of ancient Greece inculcating to their disciples those precepts of wisdom which have transmitted their name down to us bright and glorious, through more than twenty centuries.

I have stated that the holy men among the Indians, that is to say, the keepers of the sacred lodges, keep the records of the great deeds performed in the tribe; but a tribe will generally boast more of the great virtues of one of its men than of the daring of its bravest warriors. "A virtuous man," they say, "has the ear of the Manitou, he can tell him the sufferings of Indian nature, and ask him to soothe them."

Even the Mexicans, who, of all men, have had most to suffer, and suffer daily from the Apaches19, cannot but do them the justice they so well deserve. The road betwixt Chihuahua and Santa Fé is almost entirely deserted, so much are the Apaches dreaded; yet they are not hated by the Mexicans half as much as the Texans or the Americans. The Apaches are constantly at war with the Mexicans, it is true; but never have they committed any of those cowardly atrocities which have disgraced every page of Texan history. With the Apaches there are no murders in cold blood, no abuse of the prisoners. A captive knows that he will either suffer death or be adopted in the tribe; but he has never to fear the slow fire and the excruciating torture so generally employed by the Indians in the United States territories.

Their generosity is unbounded; and by the treatment I received at their hands the reader may form an idea of that brave people. They will never hurt a stranger coming to them. A green bough in his hand is a token of peace. For him they will spread the best blankets the wigwam can afford; they will studiously attend to his wants, smoke with him the calumet of peace, and when he goes away, whatever he may desire from among the disposable wealth of the tribe, if he asks for it, it is given.

Gabriel was once attacked near Santa Fé, and robbed of his baggage, by some honest Yankee traders. He fell in with a party of Apaches, to whom he related the circumstance. They gave him some blankets, and left him with their young men at the hunting-lodges they had erected. The next day they returned with several Yankee captives, all well tied, to prevent any possibility of escape. These were the thieves; and what they had taken of Gabriel was, of course, restored to him, one of the Indians saying, that the Yankees, having blackened and soiled the country by theft, should receive the punishment of dogs, and as it was beneath an Apache to strike them, cords were given to them, with orders that they should chastise each other for their rascality. The blackguards were obliged to submit, and the dread of being scalped was too strong upon them to allow them to refuse. At first they did not seem to hurt each other much; but one or two of them, smarting under the lash, returned the blows in good earnest, and then they all got angry, and beat each other so unmercifully that, in a few minutes, they were scarcely able to move. Nothing could exceed the ludicrous picture which Gabriel would draw out of this little event.

There is one circumstance which will form a particular datum in the history of the Western wild tribes,–I mean the terrible visitation of the small-pox. The Apaches, Comanches, the Shoshones, and Arrapahoes are so clean and so very nice in the arrangement of their domestic comforts, that they suffered very little, or not at all; at least, I do not remember a single case which brought death in these tribes; indeed, as I have before mentioned, the Shoshones vaccinate.

But such was not the case with the Club Indians of the Colorado of the West, with the Crows, the Flat-heads, the Umbiquas, and the Black-feet. These last suffered a great deal more than any people in the world ever suffered from any plague or pestilence. To be sure, the Mandans had been entirely swept from the surface of the earth; but they were few, while the Black-feet were undoubtedly the most numerous and powerful tribe in the neighbourhood of the mountains. Their war-parties ranged the country from the northern English posts on the Slave Lake down south to the very borders of the Shoshones, and many among them had taken scalps of the Osages, near the Mississippi, and even of the great Pawnees. Between the Red River and the Platte they had once one hundred villages, thousands and thousands of horses. They numbered more than six thousand warriors. Their name had become a by-word of terror on the northern continent, from shore to shore, and little children in the eastern states, who knew not the name of the tribes two miles from their dwellings, had learned to dread even the name of a Black-foot. Now the tribe has been reduced to comparative insignificancy by this dreadful scourge. They died by thousands; whole towns and villages were destroyed; and even now, the trapper, coming from the mountains, will often come across numberless lodges in ruins, and the blanched skeletons of uncounted and unburied Indians. They lost ten thousand individuals in less than three weeks.

Many tribes but little known suffered pretty much in the same ratio. The Club Indians I have mentioned, numbering four thousand before the pestilence, are now reduced to thirty or forty Individuals; and some Apaches related to me that happening at that time to along the shores of the Colorado, they met the poor fellows dying by hundreds on the very edge of the water, where they had dragged themselves to quench their burning thirst, there not being among them one healthy or strong enough to help and succour the others. The Navahoes, living in the neighbourhood of the Club Indians, have entirely disappeared; and, though late travellers have mentioned them in their works, there is not one of them living now.

Mr. Farnham mentions them In his "Tour on the Mountains"; but he must have been mistaken, confounding one tribe with another, or perhaps deceived by the ignorance of the trappers; for that tribe occupied a range of country entirely out of his track, and never travelled by American traders or trappers. Mr. Farnham could not have been in their neighbourhood by at least six hundred miles.

The villages formerly occupied by the Navahoes are deserted, though many of their lodges still stand; but they serve only to shelter numerous tribes of dogs, which, having increased wonderfully since there has been no one to kill and eat them, have become the lords of vast districts, where they hunt in packs. So numerous and so fierce have they grown, that the neighbouring tribes feel great unwillingness to extend their range to where they may fall in with these canine hunters.

This disease, which has spread north as far as the Ohakallagans, on the borders of the Pacific Ocean, north of Fort Vancouver, has also extended its ravages to the western declivity of the Arrahuac, down to 30° north lat., where fifty nations that had a name are now forgotten, the traveller, perchance, only reminded that they existed when he falls in with heaps of unburied bones.

How the Black-feet caught the infection it is difficult to say, as their immediate neighbours in the east escaped; but the sites of their villages were well calculated to render the disease more general and terrible; their settlements being generally built in some recess, deep in the heart of the mountains, or in valleys surrounded by lofty hills, which prevent all circulation of the air; and it is easy to understand that the atmosphere, once becoming impregnated with the effluvia, and having no issue, must have been deadly.

On the contrary, the Shoshones, the Apaches, and the Arrapahoes, have the generality of their villages built along the shores of deep and broad rivers. Inhabiting a warm clime, cleanness, first a necessity, has become a second nature. The hides and skins are never dried in the immediate vicinity of their lodges, but at a great distance, where the effluvia can hurt no one. The interior of their lodges is dry, and always covered with a coat of hard white clay, a good precaution against insects and reptiles, the contrast of colour immediately betraying their presence. Besides which, having always a plentiful supply of food, they are temperate in their habits, and are never guilty of excess; while the Crows, Black-feet, and Clubs, having often to suffer hunger for days, nay, weeks together, will, when they have an opportunity, eat to repletion, and their stomachs being always in a disordered state (the principal and physical cause of their fierceness and ferocity), it is no wonder that they fell victims, with such predispositions to disease.

It will require many generations to recover the number of Indians which perished in that year; and, as I have said, as long as they live, it will form an epoch or era to which they will for centuries refer.

CHAPTER XIX

In the last chapter but one I stated that I and my companions, Gabriel and Roche, had been delivered up to the Mexican agents, and were journeying, under an escort of thirty men, to the Mexican capital, to be hanged as an example to all liberators. This escort was commanded by two most atrocious villains, Joachem Texada and Louis Ortiz. They evidently anticipated that they would become great men in the republic, upon the safe delivery of our persons to the Mexican Government, and every day took good care to remind us that the gibbet was to be our fate on our arrival.

Our route lay across the central deserts of Sonora, until we arrived on the banks of the Rio Grande, and so afraid were they of falling in with a hostile party of Apaches, that they took long turns out of the general track, and through mountainous passes, by which we not only suffered greatly from fatigue, but were very often threatened with starvation.

It was sixty-three days before we crossed the Rio Grande at Christobal, and we had still a long journey before us. This delay, occasioned by the timidity of our guards, proved our salvation. We had been but one day on our march in the swamp after leaving Christobal, when the war-whoop pierced our ears, and a moment afterwards our party was surrounded by some hundred Apaches, who saluted us with a shower of arrows.

Our Mexican guards threw themselves down on the ground, and cried for mercy, offering ransom. I answered the war-whoop of the Apaches, representing my companions and myself as their friends, and requesting their help and protection, which were immediately given. We were once more unbound and free.

I hardly need say that this was a most agreeable change in the state of affairs; for I have no doubt that had we arrived at our destination, we should either have been gibbeted or died (somehow or other) in prison. But if the change was satisfactory to us, it was not so to Joachem Texada and Louis Ortiz, who changed their notes with their change of condition.