The Atlantic Monthly, Volume 18, No. 105, July 1866

This unexpected tribute took Mrs. Gaunt's heart by storm; she threw her arms round Father Francis's neck, and wept upon his shoulder.

"Ah!" she sobbed, "you are the only one left that loves me."

She could not understand justice praising her: it must be love.

"Ay," said Griffith, in a broken voice, "she writes like an angel: she speaks like an angel: she looks like an angel. My heart says she is an angel. But my eyes have shown me she is naught. I left her, unable to walk, by her way of it; I came back and found her on that priest's arm, springing along like a greyhound." He buried his head in his hands, and groaned aloud.

Francis turned to Mrs. Gaunt, and said, a little severely, "How do you account for that?"

"I'll tell you, Father," said Kate, "because you love me. I do not speak to you, sir: for you never loved me."

"I could give thee the lie," said Griffith, in a trembling voice; "but 'tis not worth while. Know, sir, that within twenty-four hours after I caught her with that villain, I lay a-dying for her sake; and lost my wits; and, when I came to, they were a-making my shroud in the very room where I lay. No matter; no matter; I never loved her."

"Alas! poor soul!" sighed Kate. "Would I had died ere I brought thee to that!" And, with this, they both began to cry at the same moment.

"Ay, poor fools," said Father Francis, softly; "neither of ye loved t' other; that is plain. So now sit you there, and let us have your explanation; for you must own appearances are strong against you."

Mrs. Gaunt drew her stool to Francis's knee; and addressing herself to him alone, explained as follows:—

"I saw Father Leonard was giving way, and only wanted one good push, after a manner. Well, you know I had got him, by my friends, a good place in Ireland: and I had money by me for his journey; so, when my husband talked of going to the fair, I thought, 'O, if I could but get this settled to his mind before he comes back!' So I wrote a line to Leonard. You can read it if you like. 'T is dated the 30th of September, I suppose."

"I will," said Francis, and read this out:—

"Dear Father and Friend,—You have fought the good fight, and conquered. Now, therefore, I willsee you once more, and thank you for my husband (he is so unhappy), and put the money for your journey into your hand myself,—your journey to Ireland. You are the Duke of Leinster's chaplain; for I have accepted that place for you. Let me see you to-morrow in the Grove, for a few minutes, at high noon. God bless you.

"Catharine Gaunt."

"Well, father," said Mrs. Gaunt, "'t is true that I could only walk two or three times across the room. But, alack, you know what women are: excitement gives us strength. With thinking that our unhappiness was at an end,—that, when he should come back from the fair, I should fling my arm round his neck, and tell him I had removed the cause of his misery, and so of mine,—I seemed to have wings; and I did walk with Leonard, and talked with rapture of the good he was to do in Ireland, and how he was to be a mitred abbot one day (for he is a great man), and poor little me be proud of him; and how we were all to be happy together in heaven, where is no marrying nor giving in marriage. This was our discourse; and I was just putting the purse into his hands, and bidding him God-speed, when he—for whom I fought against my woman's nature, and took this trying task upon me—broke in upon us, with the face of a fiend; trampled on the poor, good priest, that deserved veneration and consolation from him, of all men; and raised his hand to me; and was not man enough to kill me after all; but called me—ask him what he called me—see if he dares to say it again before you; and then ran away, like a coward as he is, from the lady he had defiled with his rude tongue, and the heart he had broken. Forgive him? that I never will,—never,—never."

"Who asked you to forgive him?" said the shrewd priest. "Your own heart. Come, look at him."

"Not I," said she, irresolutely. Then, still more feebly: "He is naught to me." And so stole a look at him.

Griffith, pale as ashes, had his hand on his brow, and his eyes were fixed with horror and remorse.

"Something tells me she has spoken the truth," he said, in a quavering voice. Then, with concentrated horror, "But if so—O God, what have I done?—What shall I do?"

Mrs. Gaunt extended her arms towards him across the priest.

"Why, fall at thy wife's knees and ask her to forgive thee."

Griffith obeyed: he fell on his knees, and Mrs. Gaunt leaned her head on Francis's shoulder, and gave her hand across him to her remorse-stricken husband.

Neither spoke, nor desired to speak; and even Father Francis sat silent, and enjoyed that sweet glow which sometimes blesses the peacemaker, even in this world of wrangles and jars.

But the good soul had ridden hard, and the neglected meats emitted savory odors; and by and by he said dryly, "I wonder whether that fat pullet tastes as well as it smells: can you tell me, Squire?"

"O, inhospitable wretch that I am!" said Mrs. Gaunt: "I thought but of my own heart."

"And forgot the stomach of your unspiritual father. But, my dear, you are pale, you tremble."

"'T is nothing, sir: I shall soon be better. Sit you down and sup: I will return anon."

She retired, not to make a fuss; but her heart palpitated violently, and she had to sit down on the stairs.

Ryder, who was prowling about, found her there, and fetched her hartshorn.

Mrs. Gaunt got better; but felt so languid, and also hysterical, that she retired to her own room for the night, attended by the faithful Ryder, to whom she confided that a reconciliation had taken place, and, to celebrate it, gave her a dress she had only worn a year. This does not sound queenly to you ladies; but know that a week's wear tells far more on the flimsy trash you wear now-a-days, than a year did on the glorious silks of Lyons Mrs. Gaunt put on; thick as broadcloth, and embroidered so cunningly by the loom, that it would pass for rarest needle-work. Besides, in those days, silk was silk.

As Ryder left her, she asked, "Where is master to lie to-night?"

Mrs. Gaunt was not pleased at this question being put to her. She would have preferred to leave that to Griffith. And, as she was a singular mixture of frankness and finesse, I believe she had retired to her own room partly to test Griffith's heart. If he was as sincere as she was, he would not be content with a public reconciliation.

But the question being put to her plump, and by one of her own sex, she colored faintly, and said, "Why, is there not a bed in his room?"

"O yes, madam."

"Then see it be well aired. Put down all the things before the fire; and then tell me: I'll come and see. The feather-bed, mind, as well as the sheets and blankets."

Ryder executed all this with zeal. She did more; though Griffith and Francis sat up very late, she sat up too; and, on the gentlemen leaving the supper-room, she met them both, with bed-candles, in a delightful cap, and undertook, with cordial smiles, to show them both their chambers.

"Tread softly on the landing, an if it please you, gentlemen. My mistress hath been unwell; but she is in a fine sleep now, by the blessing, and I would not have her disturbed."

Good, faithful, single-hearted Ryder!

Father Francis went to bed thoughtful. There was something about Griffith he did not like: the man every now and then broke out into boisterous raptures, and presently relapsed into moody thoughtfulness. Francis almost feared that his cure was only temporary.

In the morning, before he left, he drew Mrs. Gaunt aside, and told her his misgivings. She replied that she thought she knew what was amiss, and would soon set that right.

Griffith tossed and turned in his bed, and spent a stormy night. His mind was in a confused whirl, and his heart distracted. The wife he had loved so tenderly proved to be the very reverse of all he had lately thought her! She was pure as snow, and had always loved him; loved him now, and only wanted a good excuse to take him to her arms again. But Mercy Vint!—his wife, his benefactress! a woman as chaste as Kate, as strict in life and morals,—what was to become of her? How could he tell her she was not his wife? how reveal to her her own calamity, and his treason? And, on the other hand, desert her without a word! and leave her hoping, fearing, pining, all her life! Affection, humanity, gratitude, alike forbade it.

He came down in the morning, pale for him, and worn with the inward struggle.

Naturally there was a restraint between him and Mrs. Gaunt; and only short sentences passed between them.

He saw the peacemaker off, and then wandered all over the premises, and the past came nearer, and the present seemed to retire into the background.

He wandered about like one in a dream; and was so self-absorbed, that he did not see Mrs. Gaunt coming towards him, with observant eyes.

She met him full; he started like a guilty thing.

"Are you afraid of me?" said she, sweetly.

"No, my dear, not exactly; and yet I am: afraid, or ashamed, or both."

"You need not. I said I forgive you; and you know I am not one that does things by halves."

"You are an angel!" said he, warmly; "but" (suddenly relapsing into despondency) "we shall never be happy together again."

She sighed. "Say not so. Time and sweet recollections may heal even this wound by degrees."

"God grant it," said he, despairingly.

"And, though we can't be lovers again all at once, we may be friends. To begin, tell me, what have you on your mind? Come, make a friend of me."

He looked at her in alarm.

She smiled. "Shall I guess?" said she.

"You will never guess," said he; "and I shall never have the heart to tell you."

"Let me try. Well, I think you have run in debt, and are afraid to ask me for the money."

Griffith was greatly relieved by this conjecture; he drew a long breath; and, after a pause, said cunningly, "What made you think that?"

"Because you came here for money, and not for happiness. You told me so in the Grove."

"That is true. What a sordid wretch you must think me!"

"No, because you were under a delusion. But I do believe you are just the man to turn reckless, when you thought me false, and go drinking and dicing." She added eagerly, "I do not suspect you of anything worse."

He assured her that was not the way of it.

"Then tell me the way of it. You must not think, because I pester you not with questions, I have no curiosity. O, how often I have longed to be a bird, and watch you day and night unseen! How would you have liked that? I wish you had been one, to watch me. Ah, you don't answer. Could you have borne so close an inspection, sir?"

Griffith shuddered at the idea; and his eyes fell before the full gray orbs of his wife.

"Well, never mind," said she. "Tell me your story."

"Well, then, when I left you, I was raving mad."

"That is true, I'll be sworn."

"I let my horse go; and he took me near a hundred miles from here, and stopped at—at—a farm-house. The good people took me in."

"God bless them for it. I'll ride and thank them."

"Nay, nay; 't is too far. There I fell sick of a fever, a brain-fever: the doctor blooded me."

"Alas! would he had taken mine instead."

"And I lost my wits for several days; and when I came back, I was weak as water, and given up by the doctor; and the first thing I saw was an old hag set a-making of my shroud."

Here the narrative was interrupted a moment by Mrs. Gaunt seizing him convulsively; and then holding him tenderly, as if he was even now about to be taken from her.

"The good people nursed me, and so did their daughter, and I came back from the grave. I took an inn; but I gave up that, and had to pay forfeit; and so my money all went; but they kept me on. To be sure I helped on the farm: they kept a hostelry as well. By and by came that murrain among the cattle. Did you have it in these parts, too?"

"I know not; nor care. Prithee, leave cattle, and talk of thyself."

"Well, in a word, they were ruined, and going to be sold up. I could not bear that: I became bondsman for the old man. It was the least I could do. Kate, they had saved thy husband's life."

"Not a word more, Griffith. How much stand you pledged for?"

"A large sum."

"Would five hundred pounds be of any avail?"

"Five hundred pounds! Ay, that it would, and to spare; but where can I get so much money? And the time so short."

"Give me thy hand, and come with me," said Mrs. Gaunt, ardently.

She took his hand, and made a swift rush across the lawn. It was not exactly running, nor walking, but some grand motion she had when excited. She put him to his stride to keep up with her at all; and in two minutes she had him into her boudoir. She unlocked a bureau, all in a hurry, and took out a bag of gold. "There!" she cried, thrusting it into his hand, and blooming all over with joy and eagerness: "I thought you would want money; so I saved it up. You shall not be in debt a day longer. Now mount thy horse, and carry it to those good souls; only, for my sake, take the gardener with thee,—I have no groom now but he,—and both well armed."

"What! go this very day?"

"Ay, this very hour. I can bear thy absence for a day or two more,—I have borne it so long; but I cannot bear thy plighted word to stand in doubt a day, no, not an hour. I am your wife, sir, your true and loving wife: your honor is mine, and is as dear to me now as it was when you saw me with Father Leonard in the Grove, and read me all awry. Don't wait a moment. Begone at once."

"Nay, nay, if I go to-morrow, I shall be in time."

"Ay, but," said Mrs. Gaunt, very softly, "I am afraid if I keep you another hour I shall not have the heart to let you go at all; and the sooner gone, the sooner back for good, please God. There, give me one kiss, to live on, and begone this instant."

He covered her hands with kisses and tears. "I'm not worthy to kiss any higher than thy hand," he said, and so ran sobbing from her.

He went straight to the stable, and saddled Black Dick.

INDIAN MEDICINE

Every one who has fed his boyish fancy with the stories of pioneers and hunters has heard of the character known among Indians as the "medicine-man." But it may very likely be the case that few of those familiar with the term really know the import of the word. A somewhat protracted residence among the Blackfoot tribe of Indians, and an extensive observation of men and manners as they appear in the wilder parts of the Rocky Mountains and British America, have enabled the writer to give some facts which may not prove wholly uninteresting.

By the term "medicine" much more is implied than mere curative drugs, or a system of curative practice. Among all the tribes of American Indians, the word is used with a double signification,—a literal and narrow meaning, and a general and rather undefined application. It signifies not only physical remedies and the art of using them, but second-sight, prophecy, and preternatural power. As an adjective, it embraces the idea of supernatural as well as remedial.

As an example of the use of the word in its mystic signification, the following may be given. The horse, as is well known, was to the Indian, on its first importation, a strange and terrible beast. Having no native word by which to designate this hitherto unknown creature, the Indians contrived a name by combining the name of some familiar animal, most nearly resembling the horse, with the "medicine" term denoting astonishment or awe. Consequently the Blackfeet, adding to the word "Elk" (Pounika) the adjective "medicine" (tōs) called the horse Pou-nika-ma-ta, i. e. Medicine Elk. This word is still their designation for a horse.

With this idea of medicine, and recollecting that the word is used to express two classes of thoughts very different, and separated by civilization, though confounded by the savage, it will not surprise one to find that the medicine-men are conjurers as well as doctors, and that their conjurations partake as much of medical quackery as does their medical practice of affected incantation. As physicians, the medicine-men are below contempt, and, but for the savage cruelty of their ignorance, undeserving of notice. The writer has known a man to have his uvula and palate torn out by a medicine-man. In that case the disease was a hacking cough caused by an elongation of the uvula; and the remedy adopted (after preparatory singing, dancing, burning buffalo hair, and other conjurations) was to seize the uvula with a pair of bullet-moulds, and tear from the poor wretch every tissue that would give way. Death of course ensued in a short time. The unfortunate man had, however, died in "able hands," and according to the "highest principles of [Indian] medical art."

Were I to tell how barbarously I have seen men mutilated, simply to extract an arrow-head from a wound, the story would scarce be credited. Common sense has no place in the system of Indian medicine-men, nor do they appear to have gained an idea, beyond the rudest, from experience.

In their quality of seers, however, they are more important, and frequently more successful persons, attaining, of course, various degrees of proficiency and reputation. An accomplished dreamer has a sure competency in that gift. He is reverently consulted, handsomely paid, and, in general, strictly obeyed. His influence, when once established, is more potent even than that of a war chief. The dignity and profit of the position are baits sufficient to command the attention and ambition of the ablest men; yet it is not unfrequently the case that persons otherwise undistinguished are noted for clear and strong powers of "medicine."

Of the three most distinguished medicine-men known to the writer, but one was a man of powerful intellect. Even this person preferred a somewhat sedentary, and what might be called a strictly professional life, to the usual active habits of the hunting and warring tribes. He dwelt almost alone on a far northern branch of the Saskatchewan River, revered for his gifts, feared for his power, and always approached with something of reluctance by the Indians, who firmly believed the spirit of the gods to dwell within him. He was an austere and taciturn man, difficult of access, and as vain and ambitious as he was haughty and contemptuous. Those who professed to have witnessed the scene told of a trial of power between this man—the Black Snake, as he was called—and a renowned medicine-man of a neighboring tribe. The contest, from what the Indians said, must have occurred about 1855.

The rival medicine-men, each furnished with his medicine-bag, his amulets, and other professional paraphernalia, arrayed in full dress, and covered with war-paint, met in the presence of a great concourse. Both had prepared for the encounter by long fasting and conjurations. After the pipe, which precedes all important councils, the medicine-men sat down opposite to each other, a few feet apart. The trial of power seems to have been conducted on principles of animal magnetism, and lasted a long while without decided advantage on either side; until the Black Snake, concentrating all his power, or "gathering his medicine," in a loud voice commanded his opponent to die. The unfortunate conjurer succumbed, and in a few minutes "his spirit," as my informant said, "went beyond the Sand Buttes." The only charm or amulet ever used by the Black Snake is said to have been a small bean-shaped pebble suspended round his neck by a cord of moose sinew. He had his books, it is true, but they were rarely exhibited.5

The death of his rival, by means so purely non-mechanical or physical, gave the Black Snake a pre-eminence in "medicine" which he has ever since maintained. It was useless to suggest poison, deception, or collusion, to explain the occurrence. The firm belief was that the spiritual power of the Black Snake had alone secured his triumph.

I mentioned this story to a highly educated and deeply religious man of my acquaintance. He was a priest of the Jesuit order, a European by birth, formerly a professor in a Continental university of high repute, and beyond doubt a guileless and pious man. His acquaintance with Indian life extended over more than twenty years of missionary labor in the wildest parts of the west slope of the Rocky Mountains. To my surprise, (for I was then a novice in the country,) I found him neither astonished, nor shocked, nor amused, by what seemed to me so gross a superstition.

"I have seen," said he, "many exhibitions of power which my philosophy cannot explain. I have known predictions of events far in the future to be literally fulfilled, and have seen medicine tested in the most conclusive ways. I once saw a Kootenai Indian (known generally as Skookum-tamahe-rewos, from his extraordinary power) command a mountain sheep to fall dead, and the animal, then leaping among the rocks of the mountain-side, fell instantly lifeless. This I saw with my own eyes, and I ate of the animal afterwards. It was unwounded, healthy, and perfectly wild. Ah!" continued he, crossing himself and looking upwards, "Mary protect us! the medicine-men have power from Sathanas."6

This statement, made by so responsible a person, attracted my attention to what before seemed but a clumsy species of juggling. During many months of intimate knowledge of Indian life,—as an adopted member of a tribe, as a resident in their camps, and their companion on hunts and war-parties,—I lost no opportunity of gathering information concerning their religious belief and traditions, and the system of medicine, as it prevails in its purity. It would be foreign to the design of this desultory paper to enter at large upon the history of creation as preserved by the Indians in their traditions, the conflicts of the Beneficent Spirit with the Adversary, and the Indian idea of a future state. With all these, the present sketch has no further concern than a mere statement that "medicine" is based upon the idea of an overruling and all-powerful Providence, who acts at His good pleasure, through human instruments. Those among Christians who entertain the doctrine of Special Providences may find in the untutored Indian a faith as firm as theirs,—not sharply defined, or understood by the Indian himself, but inborn and ineradicable.

The Indian, being thoroughly ignorant of all things not connected with war or the chase, is necessarily superstitious. His imagination is active,—generally more so than are his reasoning powers,—and fits him for a ready belief in the powers of any able mediciner. On one occasion, Meldram, a white man in the employ of the American Fur Company, found himself suddenly elevated to high rank as a seer by a foolish or petulant remark. He was engaged in making a rude press for baling furs, and had got a heavy lever in position. A large party of Crow Indians who were near at hand, considering his press a marvel of mechanical ingenuity, were very inquisitive as to its uses. Meldram, with an assumption of severity, told them the machine was "snow medicine," and that it would make snow to fall until it reached the end of a cord that dangled from the lever and reached within a yard of the ground. The fame of so potent a medicine spread rapidly through the Crow nation. The machine was visited by hundreds, and the fall of snow anxiously looked for by the entire tribe. To the awe of every Indian, and the astonishment of the few trappers then at the mouth of the Yellowstone, the snow actually reached the end of the rope, and did not during the winter attain any greater depth. Meldram found greatness thrust upon him. He has lived for more than forty years among the Crows, and when I knew him was much consulted as a medicine-man. His chief charms, or amulets, were a large bull's-eye silver watch, and a copy of "Ayer's Family Almanac," in which was displayed the human body encircled by the signs of the zodiac.

The position and ease attendant upon a reputation for medicine power cause many unsuccessful pretenders to embrace the profession; and it would seem strange that their failures should not have brought medicine into disrepute. In looking closely into this, a well-marked distinction will always be found between medicine and the medicine-man,—quite as broad as is made with us between religion and the preacher. I have seen would-be medicine-men laughed at through the camp,—men of reputation as warriors, and respected in council, but whose forte was not the reading of dreams or the prediction of events. On the other hand, I have seen persons of inferior intellect, without courage on the war-path or wisdom in the council, revered as the channels through which, in some unexplained manner, the Great Spirit warned or advised his creatures.