Wigwam and War-path Or the Royal Chief in Chains Part 7

I had consulted the agent before making this experiment, and he had doubted the propriety; not because he was unwilling to recognize their manhood in the premises, but he feared they would betray weakness for useless articles, and thereby bring derision on his efforts to civilize them. Perhaps it might establish a precedent that would be troublesome sometimes.

He exhibited great anxiety when Old Joshua rose, lest he would disgrace his people by asking for beads, paint, and powder, and lead, and scarlet cloth. I can see that agent yet, with his deep-set eyes fixed on the speaker, while he rested his chin on his cane. Old Joshua spoke again, and, though he was considered a "terrible brave on the warpath," and had pa.s.sed the better portion of his life in that way, now when, for the first time in his life, he was called upon to give opinions on a serious matter, concerning the investment of money for his people, he appeared to be transformed into a _man_. He _was_ a man. Hear him talk:--

"I am old; I can't live long. I want my people to put away the old law (meaning the old order of things). I want them to learn how to work like white men. They cannot be Indians any longer. We have had some things bought for us that did us no good,--some blankets that I could poke my finger through; some hoes that broke like a stick. We don't want these things. We want _ploughs_, _harness_, chick-chick (_wagons_), _axes_, good hoes, a few blankets for the old people. These we want. We have been promised these things. They have not come."

The agent's face relaxed; his eyes changed to pleased surprise. Other chiefs spoke also, but after the pattern that Joshua had made, except that some of them complained more, and named a former agent, who came poor and went away rich. No Indian suggested an unwise investment. We a.s.sured them that they should have the tools and other goods asked for; and _that promise was kept_, much to the gratification of the Indians and agent.

I have not the abstract at hand, but I think I purchased for them soon after $1,200 worth of tools and twenty sets of harness, and that a few blankets were issued.

But, to resume the council proceedings. These people were clamorous for allotments of land in severalty. Their arguments were logical, they referring to the promises of the Government to give each man a home. The land has been surveyed, and, if not allotted to them, I do not know why it has not been done.

The subject of religion was discussed at some length. The agent, willing to advance "his people," had given them lessons in the first principles of Christianity. He had taught them the observance of Sunday, had forbidden drinking, gambling, and profanity. He invited ministers to preach to them, and, when necessary, had been their interpreter. There were several languages represented in the council; the major portion of the Indians understood the jargon, or "Chi-nook," a language composed of less than one hundred words; partly Indian, Spanish, French, and "Boston." The latter word is in common use among the tribes of Oregon and Was.h.i.+ngton Territory to represent white men or American.

The Christian churches have enjoyed the privilege of ministry to these people since they were first located on the Reservation.

The Catholic priests, who had baptized some of these people, were very zealous. Occasionally, the Methodist itinerant called and preached to them. The labors of neither were productive of much good, because they did not preach with simplicity, and could not, therefore, preach with power.

It would be about as sensible for a Chinaman to preach to Christians, as for the latter to preach to Indians in high-flown words, abstruse doctrines, or abstract dogmas. One case will ill.u.s.trate.

A very devout man of G.o.d visited the agency, with, I doubt not, good intentions. He preached to these people just as he would have done to white men. He talked of Jesus Christ, the Saviour of the world; besought them to flee from the wrath to come; that Jesus Christ was the Saviour of the red men as well as white men; that he had died for the sins of the world; that he rose again the third day and ascended into heaven.

The discourse was interpreted to the Indians by an employe on the Reservation. A few days after, a Si-wash, the usual word for Indian, who answered to the name of Push-wash, entered into conversation with the above-named employe, by saying, "What you think about that Sunday-man's talk,--you think him fool?"--"No; he is a good man; he has plenty of sense."--"What for he swear all time?"--"He did not swear; he talked straight."

"What for he say Jesus Christ so many times? All the time he talk the same."

"That was all right; he told the truth; he did not talk wrong."

"You think me fool? What for a good man die for me? I am not a bad man. I did not tell him to die."

"The Jews killed him, they did not like him."

"You say Jews kill good man?"

"Yes, they kill him, and he come to life again on the third day."

"You think he came to life? I don't believe they kill him. He not live any more."

"Yes; everybody will live again some time."

"You suppose a bad Indian get up, walk 'bout again, all the same a good man?"

"They will all rise, but they won't all be good."

"What for the Sunday man tell that? He say Jesus Christ die for bad Indian too? Say he go to heaven all the same as a good Indian, good white man; that aint fair thing. I don't no like such religion."

A few days afterwards the man who reported this dialogue pa.s.sed near the grave of an Indian, and found it covered with stones and logs. He learned afterwards, that Push-wash had explained to other Indians the meaning of the "Sunday-man's talk," and they had piled stones and logs on the graves of their enemies, to prevent them rising from the dead.

The reader will thus appreciate the necessity for sending ministers who are qualified to preach to these people; otherwise they may do the savage more harm than good. Farther on in the work I shall discuss more fully this most important of all questions, with special reference to the difficulties in the way of treating with the Indians, in consequence of their numerous and peculiar religious beliefs, which few white men know anything about.

I left Siletz with a favorable opinion of the people, and the prospects before them. Notwithstanding the many impediments in the way of their civilization, the transformation from a wild savage to a semi-civilized life had been wrought in fourteen years.

In this connection I submit the last annual report of Hon. Ben.

Simpson,[1] late United States Indian agent at Siletz. I do so, because whatever of progress these people may have made was under his administration as Indian agent, and believing the short history presented by him will be of interest to my readers.

[1] See Appendix.

He is a gentleman of unimpeachable integrity, though blessed with enemies whose a.s.saults have polished his character like a diamond. Whatever vices these Indians may have exhibited to his successor,--Gen. Palmer,--they were not the results of Mr. Simpson's management, or example; but rather the natural consequences of a.s.sociation with profligate soldiers and other white men, during the first years of their residence on the Reservation.

Gen. Joel Palmer was recommended as Mr. Simpson's successor by the Methodist Church. He went to his duty with long experience, and in many respects well fitted for the work.

Scarcely had he a.s.sumed the duties of his office, with a new set of employes, before he was made to realize that poor human nature will in most cases control human action. Ingrat.i.tude is said, by Indian haters, to be characteristic of those people. Better be honest and say it of mankind.

I have said that he selected a new set of officers. Among them was one chosen on account of his religious habits,--habits, I say, not character,--who had lent a listening ear to the call, "Go preach my Gospel to all nations." This man answered this urgent call, and Agent Palmer employed him. No sooner had he unfurled the banner of Christianity among these people, than he began in a clandestine way to undermine Agent Palmer. Unfortunately for the agent, this preacher had been recommended by the same church for position. This gave him influence. He made use of it.

He proposed to other officers of the agency that if they would a.s.sist in ousting Palmer he would retain them in their respective positions.

To consummate this act of religious villany, he circulated reports against the man, whose kindness fed him and his family, that he (Palmer) had men in his employ who were "not, strictly speaking, Christians; that he was not competent to discharge the duties of his office." The agent found, what nearly every officer has learned sooner or later, that his position was of doubtful tenure, and felt the sting of this man's treachery so severely that he proposed to resign.

"Brother ---- is determined to oust me, and I reckon I will let him have the position. He wants it, and I don't care to worry my life out fighting for an Indian agency."

This is the substance of the speech Agent Palmer made to me as superintendent. I said to him, "Do no such thing. Go back to your agency and tell that man to roll his blankets and be off, or you will put him in irons. Then discharge every accomplice he has, and select good, true men instead."

Brother Palmer replied that "the church recommended Brother ----, and I don't like to do such a thing." I prevailed on him to withdraw his resignation; and on his return to Siletz, he discharged Brother ----. But the war was continued against him until Agent Palmer demanded a successor to relieve him; and after a short administration he retired without having christianized the Siletz Indians.

I have mentioned this episode for the reason that I desire full justice done a man who meant well, with a sincere hope that those having the appointing power may be made to reflect a moment before making nominations for office in deference to the demands of any church, and without regard to the fitness of the appointee.

I have due respect for church members, and recognize the necessity of having men of moral character among the wards of this Government.

Gen. Palmer, with his long experience, was, in many respects, qualified for his position; but he was a poor judge of character. I may be censured for making these comments, but they are just, nevertheless; as was the opinion I gave of the aforesaid Brother ----, when his name was proposed as a missionary to the Siletz Indians, by the presiding elder of the district.

I answered him, "That man's face says he would undermine his father, to forward his own interests."

The elder said in reply, "Brother Meacham, you must be mistaken; he is a good, Christian man, and will be a great help to Brother Palmer." In courtesy to the presiding elder, I consented, with the remark, "Try him; but he will make a th.o.r.n.y bed for Brother Palmer."

Here is the history. It is not written to bring ridicule on the church nominating him.

Siletz agency has been established fourteen years, during which time five agents have represented the Government. Some of them have been good men for the position.

Although these Indians are not up to the standard of moral character, or church requirements, a great change has been wrought, and credit should be given to whom it is due.

Uncouth these Indians on Siletz may be, but let truth speak for them, and you will hear of how they came to this new home captives, and in chains, under guard of bayonets, borne on shoulders of men wearing the uniform of the U. S. A.

You will hear how these men were stationed among them to guard them, and compel obedience to the mandates of a Government that permitted the grossest outrages on their rights, and made no effort to redress their wrongs.

You would hear, too, of a people living in careless indolence on Umpyua and Rogue rivers, in southern Oregon, when disturbed by the advent of white men, who came with prejudices against them, who disregarded their rights, denied them the privilege of living on the land G.o.d had given them, who failed to protect them from the outrages committed by vicious white men; of the indiscriminate warfare that was carried on against them for resenting such insults; of their native land left in ruins, where the wail of weeping pale-faces over slain friends mingled with their own lamentations on taking leave of the homes of their earliest life.

Truth would tell of the many crimes committed by and against them, since their residence at Siletz; of how they have been punished for their own misdeeds, and have seen those who sinned against them go unpunished.

Be patient, you half-savage people! Death is rapidly healing your wounds and curing your griefs. Those who survive may, in time, be given homes.

The lands have been surveyed for these people, but have not yet been allotted. Nothing could do more to revive them than the consummation of this promise.