The Chainbearer Part 11

"Sa-a-go?"

This word, which has belonged to some Indian language once, pa.s.ses everywhere for Indian with the white man; and, quite likely for English, with the Indian. A set of such terms has grown up between the two races, including such words as "moccasin," "pappoose," "tomahawk," "squaw," and many others. "Sa-a-go," means "how d'ye do?"

"Sa-a-go?"--I answered to my neighbor's civil salutation.

After this we walked along for a few minutes more, neither party speaking. I took this opportunity to examine my red brother, an employment that was all the easier from the circ.u.mstance that he did not once look at me; the single glance sufficing to tell him all he wanted to know. In the first place, I was soon satisfied that my companion did not drink, a rare merit in a red man who lived near the whites. This was evident from his countenance, gait, and general bearing, as I thought, in addition to the fact that he possessed no bottle, or anything else that would hold liquor. What I liked the least was the circ.u.mstance of his being completely armed; carrying knife, tomahawk, and rifle, and each seemingly excellent of its kind. He was not painted, however, and he wore an ordinary calico s.h.i.+rt, as was then the usual garb of his people in the warm season. The countenance had the stern severity that is so common to a red warrior; and, as this man was turned of fifty, his features began to show the usual signs of exposure and service. Still, he was a vigorous, respectable-looking red man, and one who was evidently accustomed to live much among civilized men. I had no serious uneasiness, of course, at meeting such a person, although we were so completely buried in the forest but, as a soldier, I could not help reflecting how inferior my fowling-piece would necessarily prove to be to his rifle should he see fit to turn aside, and pull upon me from behind a tree, for the sake of plunder. Tradition said such things had happened; though, on the whole, the red man of America has perhaps proved to be the most honest of the two, as compared with those who have supplanted him.

"How ole chief?" the Indian suddenly asked, without even raising his eyes from the road.

"Old chief! Do you mean Was.h.i.+ngton, my friend?"

"Not so--mean ole chief, out here, at Nest. Mean fader."

"My father! Do you know General Littlepage?"

"Be sure, know him. Your fader--see"--holding up his two forefingers--"just like--dat him; dis you."

"This is singular enough! And were you told that I was coming to this place?"

"Hear dat, too. Always talk about chief."

"Is it long since you saw my father?"

"See him in war-time--nebber hear of ole Sureflint?"

I had heard the officers of our regiment speak of such an Indian, who had served a good deal with the corps, and been exceedingly useful, in the two great northern campaigns especially. He never happened to be with the regiment after I joined it, though his name and services were a good deal mixed up with the adventures of 1776 and 1777.

"Certainly," I answered, shaking the red man cordially by the hand.

"Certainly, have I heard of you, and something that is connected with times before the war. Did you never meet my father before the war?"

"Sartain; meet in _ole_ war. Gin'ral young man, den--just like son."

"By what name were you then known, Oneida?"

"No Oneida--Onondago--sober tribe. Hab plenty name. Sometime one, sometime anoder. Pale-face say 'Trackless,' cause he can't find his trail--warrior call him 'Susquesus.'"

CHAPTER VIII.

"With what free growth the elm and plane Fling their huge arms across my way; Gray, old, and c.u.mber'd with a train Of vines, as huge, and old, and gray!

Free stray the lucid streams, and find No taint in these fresh lawns and shades; Free spring the flowers that scent the wind, Where never scythe has swept the glades."--BRYANT.

I had heard enough of my father's early adventures to know that the man mentioned in the last chapter had been a conspicuous actor in them, and remembered that the latter enjoyed the fullest confidence of the former.

It was news to me, however, that Sureflint and the Trackless were the same person; though, when I came to reflect on the past, I had some faint recollection of having once before heard something of the sort. At any rate, I was now with a friend, and no longer thought it necessary to be on my guard. This was a great relief, in every point of view, as one does not like to travel at the side of a stranger, with an impression, however faint, that the latter may blow his brains out, the first time he ventures to turn his own head aside.

Susquesus was drawing near to the decline of life. Had he been a white man, I might have said he was in a "green old age;" but the term of "_red_ old age" would suit him much better. His features were still singularly fine; while the cheeks, without being very full, had that indurated, solid look, that flesh and muscles get from use and exposure.

His form was as erect as in his best days, a red man's frame rarely yielding in this way to any pressure but that of exceeding old age, and that of rum. Susquesus never admitted the enemy into his mouth, and consequently the citadel of his physical man was secure against every invader but time. In-toed and yielding in his gait, the old warrior and runner still pa.s.sed over the ground with an easy movement; and when I had occasion to see him increase his speed, as soon after occurred, I did not fail to perceive that his sinews seemed strung to their utmost force, and that every movement was free.

For a time, the Indian and I talked of the late war, and of the scenes in which each of us had been an actor. If my own modesty was as obvious as that of Sureflint, I had no reason to be dissatisfied with myself; for the manner in which he alluded to events in which I knew he had been somewhat prominent, was simple and entirely free from that boasting in which the red man is p.r.o.ne to indulge; more especially when he wishes to provoke his enemies. At length I changed the current of the discourse, by saying abruptly:

"You were not alone in that pine thicket, Susquesus; that from which you came when you joined me?"

"No--sartain; wasn't alone. Plenty people dere."

"Is there an encampment of your tribe among those bushes?"

A shade pa.s.sed over the dark countenance of my companion, and I saw a question had been asked that gave him pain. He paused some little time before he answered; and when he did, it was in a way that seemed sad.

"Susquesus got tribe no longer. Quit Onondagos t'irty summer, now; don't like Mohawk."

"I remember to have heard something of this from my father, who told me at the same time, that the reason why you left your people was to your credit. But you had music in the thicket?"

"Yes; gal sing--gal love sing; warrior like to listen."

"And the song? In what language were the words?"

"Onondago," answered the Indian, in a low tone.

"I had no idea the music of the red people was so sweet. It is many a day since I have heard a song that went so near to my heart, though I could not understand what was said."

"Bird, pretty bird--sing like wren."

"And is there much of this music in your family, Susquesus? If so, I shall come often to listen."

"Why not come? Path got no briar; short path, too. Gal sing, when you want."

"Then I shall certainly be your guest, some day, soon. Where do you live, now? Are you Sureflint, or Trackless, to-day? I see you are armed, but not painted."

"Hatchet buried berry deep, dis time. No dig him up, in great many year.

Mohawk make peace; Oneida make peace; Onondago make peace--all bury 'e hatchet."

"Well, so much the better for us landholders. I have come to sell and lease my lands; perhaps you can tell me if many young men are out hunting for farms this summer?"

"Wood full. Plenty as pigeons. How you sell land?"

"That will depend on where it is, and how good it is. Do you wish to buy, Trackless?"

"Injin own all land, for what he want now. I make wigwam where I want; make him, too, when I want."

"I know very well that you Indians do claim such a right; and, so long as the country remains in its present wild state, no one will be apt to refuse it to you. But you cannot plant and gather, as most of your people do in their own country."

"Got no squaw--got no papoose--little corn do for Susquesus. No tribe--no squaw--no pappose!"

This was said in a low, deliberate voice, and with a species of manly melancholy that I found very touching. Complaining men create very little sympathy, and those who whine are apt to lose our respect; but I know no spectacle more imposing than that of one of stern nature smothering his sorrows beneath the mantle of manliness and self-command.