Part 27

On subjects in which their actual experience and observation are at fault, even if supported with good arguments, they are suspicious and incredulous. They listen, doubt, but say little. On all such topics their minds receive a bias from their superstitions and lack of appreciation of motive. They can not conceive of any efforts made through motives of charity, benevolence, or pity, nor realize any other disinterested action, even if it be for their benefit, because all they do is in expectation of reward, and being destitute of the above principles of actions are disposed to attribute interested views to everyone else. In reviewing such subjects with them, and supporting the moral principle by argument, they are silenced, though not convinced; they do not grasp it, but will not contradict, for the thing may be so. Hence their thoughtfulness and apparent apathy, also their uninterrupted deliberations in councils and conversation, all arising from a desire to hear the subject in all its bearings, either with the view of forming an opinion or of the propriety of expressing it.

Regarding their temperament, it is peculiar and general. We see none of those great differences in disposition observed among the European races.

There appears to be a uniformity of individual feeling and action among them. Being all the same on like occasions, it would seem a national and natural feature, calling forth corresponding feelings and actions with circumstances as they arise, exhibited in overwhelming demonstrations of grief or joy, in seriousness in business, ceremonies, and worship, excessive gayety in their amusements and lighter conversation, with earnestness in matters of personal interest. They have strong powers of memory and forecast, are of a reflective habit, their physical propensities predominating over the moral, in their general conduct grave, can be and are very gay on occasions, but upon the whole are rather of a cold than a fervid temperament. We are unable to say whether their reasoning powers are brought out or strengthened by education, never having witnessed its application to any of these tribes, but see no reason why they should not be as capable of improvement in these respects as any other race of people. Their ideas are by no means groveling, nor is their form of government to be derided. Neither can we conscientiously assign to them a lower place in the scale of creation; perhaps not so low as any other race of uneducated sentient beings.

We are not well enough acquainted with the capacity and history of the oriental stock to say whether these assimilate in any great degree; most likely the inference can be drawn from what has been written in these pages.

We may state that as yet no person has appeared among them noted for his natural or acquired powers as a real physician, though many have risen to eminence in this department from their supposed supernatural powers in curing the sick. Neither does their history produce any person who has evinced ability as a linguist,[37] moralist, or in the cultivation of any of the exact or moral sciences.

[37] Denig seems to refer here to grammatic analyses rather than to the mere learning of languages.

They use no studied maxims of expression in conversation, nor are there observed any compositions partaking of the nature of laments, unless the speeches made to departed spirits and the universal monotonous mourning chant[38] would be construed in that light. Their ordinary talk is pretty much the same as that of other men, though perhaps the Indians use fewer words in conversation, selecting only those which have a direct reference to the subject. They do not evince a quickness in repartee, even in their jokes, and all conversation, except the obscene, is carried on more deliberately and concisely than among other races. The effect of their oratory is a great deal enhanced by the position, bearing, and gesticulation of the speaker, yet it is not without its merits; simplicity, clearness, and strength of language are its distinguishing traits. We have heard and understood some hundreds of speeches on every subject of interest among the Sioux, Assiniboin, and Cree Nations, and must confess we can not discern the figures and tropes attributed to their oratory by fiction writers. Metaphor is sometimes used, but not often. Their eloquence lies in the few words, bold assertions, and pointed questions with which they clothe their ideas, added to fierce expression of countenance and earnestness of gesticulation.

[38] The song for the dead contains a few words suitable to the occasion.

Everything they say in a speech has a tendency to gain their object if they have any, and Indians seldom speak otherwise. No set forms are followed, their thoughts finding utterance as they arise, or rather according to their feelings, and consequently make an impression on their auditors. The principal aims of the Indian speeches we have heard were to gain something or to impress the mass with the spirit of emulation, a desire for war or peace, and for the better regulation of their national affairs. One or two addresses of this kind have already been inserted and now follow two more, both heard and interpreted by myself and copied from our records. We fear in reading them, a woeful disappointment on the part of novel writers and romantic authors of Indian tales, but such as they are they exhibit true samples of Indian eloquence at the present day, however much it may differ from that in the time of the celebrated Logan and others. In interpreting these speeches, the exact and entire ideas of the Indians are preserved, though the words chosen to express them are not always the same. We have had occasion to remark on this head before that no Indian language admits of being translated word for word; to do so, the purport desired by the Indian would fail, injustice be done to his ideas as realized by him, and a futility of words presented so devoid of order as to make no impression on the person for whom they are intended.

Nevertheless it is not to be inferred that the ideas have been improved upon. They are entire, and only so because clothed in the only kind of words sufficient to convey the real extent of their signification.

The occasion which produced the following speech by the Crazy Bear was this: In the summer of 1837 the Assiniboin, with other nations, were invited to attend the treaty at Laramie. It was with great difficulty any of them could be persuaded to go, as the road along the Yellowstone was beset with Blackfeet war parties; but this man with three others went in company with A. Culbertson, Esq., who was authorized to conduct them. The Crazy Bear was, while at the treaty, made chief of the Assiniboin Nation by Col. D. D. Mitchell, the United States commissioner, and on his return to his people repeated to the nation the stipulations of the treaty, together with the “talk” held at the rendezvous, but, as usual with Indians, was not believed. It also happened that in the ensuing spring, by some delay, the merchandise intended for the Indians and promised them at the treaty did not arrive in the West in time to be forwarded, so that summer passed and the Missouri froze over without any appearance of presents forthcoming. The Indians became dissatisfied, thought they had been trifled with, abused Crazy Bear and me for deceiving them, raised war parties, and bid fair to break the treaty and become more troublesome to whites than ever.

Amidst all this clamor and disturbance the chief stood firm and, being supported in office by the fort, all hostile demonstrations were for the time averted. At this juncture, in January, 1853, Mr. Culbertson arrived from St. Louis with orders from the superintendent to supply the amount due the Indians as per treaty from the merchandise of the fur company in this country. The nation therefore being called together and placed in order in the interior of the fort, the goods as per invoice laid in front of them, the Crazy Bear rose and said:

“My children and friends: The clouds that have hitherto obscured the sky are brushed away and a fine day appears before you. The time has arrived when all the turbulent and discontented must be convinced that the whites have but one tongue; that our great father, the President, is rich and powerful. But a few days since most of you were violent in your reproaches against myself and the whites. If you have any more abuse left, heap it on now, disburden your hearts at once of all complaint, make the pile of your abuse as large as the pile of goods before you. The whites have kept their word and your heads should hang in shame.

“When you were invited to the treaty you were afraid to go, some to leave their wives, others their children, others to cross the warpath of the Blackfeet. I went. I appeared among nations in your name and am the cause of the present smiling pile of goods being laid before you.

“When I returned from the treaty after an absence of three moons and repeated to you the words of our Great Father, what was my reception? How was I listened to? When, by some accident the goods promised did not arrive, how did you act? What now do you think of yourselves?

“I hold in my hands the words of our Great Father. They are scored on my heart, were poured into my ears, did not run out, and now is the most fitting time to repeat what I have so often told you without being believed. Your Great Father does not want your lands; he seeks your welfare. You are a few poor miserable beings; he is rich, his people are numerous as the leaves of the cottonwood. He desires to stop the bloody wars heretofore existing between Indian tribes, to make all one people, to enable all to hunt and visit together in peace and friendship. He wishes you to refrain from all depredations on whites, respect your chief as a chief, and listen to his words. For this he sends you these presents which will be repeated every year for 15 years, unless by your misconduct you incur his displeasure. I have heard the words; they are true. I have seen his soldiers and know he has the power to punish those who have no ears.

“A great deal of what you do and say is foolishness, the work and talk of children, not of men. Last fall in despite, you raised war parties, made threats against myself and the whites, gave me trouble. You now see the rashness of your proceedings. Who gives you these goods?

“Do you pay for them? Have you traded them? Do you intend to recompense your Great Father in any way? If so, listen to his words. It has been said I have sold you to the whites—bartered for your lands. I now tell you it is no such thing. There are no stipulations made for your lands in these papers. They were not even mentioned in the treaty. They are too cold for any persons except Indians, or any animals other than those with heavy hair.

“The Blackfeet are yet your enemies, but are to be spoken to by our Great Father; therefore let us refrain from war upon them to advance the views of our Great Father. Since the treaty I have had a son and a son-in-law killed by these people, and all my horses stolen twice. I can count seven times damage they have done me and my nation, but still I am disposed to remain quiet so that our Great Father may be pleased. All of you do the same. The day is coming when the Blackfeet will have ears given them.

“There are many poor people in this assembly that will be greatly benefited by this distribution of goods. Indians are born poor; they are always poor. Whatever they get for nothing is a great help and they should be thankful.

“I now appoint you six men, soldiers, for the equal distribution of these goods. Let all have a fair share. Your duty as soldiers does not end here. In the camp when you hear of war parties being assembled, stop them.

“If any one breaks the treaty stipulations with regard to the whites or other nations I desire you to punish them. If you are not able to do so you are no soldiers, and such disturbers shall be taken down by the whites in irons.

“The President of the United States has thought fit to appoint me your chief. Here is my medal; there are my papers. This makes some of you jealous. You should have thought of it before and plucked up courage enough to be seen at the treaty, that he could have chosen a better man than I, if there be one. As it is, as long as I can stand and my voice holds good I shall never agree to what is wrong nor be deterred from doing what is right.[39] I have spoken.”

[39] Literally “my road shall be in a straight line with my talk and not frightened to one side.”

It is the custom of most of the upper Missouri tribes when at the fort for trading purposes for the principal men to make what are called presents; that is, a portion of the buffalo robes are brought into the office and with much ceremony laid at the feet of the gentleman in charge of the fort, which action is followed by a speech. To a spectator only viewing the act as a gift, and only understanding the literal meaning of their speeches on the occasion, they would appear to be the most liberal people in the world, as often 100 to 150 buffalo robes are laid down and carried out to the store without any merchandise being produced in payment at the time, besides each Indian distinctly states many times in his speech that it is absolutely for nothing he makes the present.

But unfortunately for this generous appearance it has quite the contrary signification. The trader during the course of this harangue receives hints enough as to the compensation for the present and the Indian fully expects both the honor done to the trader and the skins given to be paid for; in fact, requiring in return nearly double the amount in value had the skins been handed, as is usual by the mass of the Indians, to the clerk of the store without any ceremony. It is at these times that the principal men make the speeches, such as the one which follows, which, though not distinguished for beauty of allegory or force of argument, may serve to show their shrewdness and cunning, also their reliance on flattery to gain their ends. It was necessary to premise this much so that the speech could be understood in all its bearings.

SPEECH OF LE CHEF DU TONNERRE TO THE GENTLEMAN IN CHARGE OF FORT UNION, JANUARY, 1850

“My friend, my Father, look at me. You see standing before you one of the poorest of his nation, but one who has a good heart and open hand. Our Great Grandfather, the Earth, is the parent of us all—Indians and whites. When Wakoñda created man he made two sorts; one clothed, comfortable, rich, plenty to eat, and endowed with wisdom; these were the white men. The other he produced naked, in a cold climate, poor, ignorant, obliged to hunt for their meat, to labor, to starve, to suffer, to die; these were the red men.

“Who receives the profits of their labor? The whites. Who protects them from their enemies? Themselves. When your Great Grandfather across the sea sent you to reside with Indians, what did he say? Did he pour no good words into your ears? Did he not tell you, you will behold a poor, naked, starved nation, have pity on them? I believe he did, he was a chief, a man of sense, a rich man, and no doubt said, ‘Give away a portion of your good things to the Indian, let him feel something soft on his back. He is not an animal, his body is not covered with hair like the buffalo, but he is a man like yourself and requires clothing to protect himself from the cold. Are you not aware Indians freeze to death?’[40]

[40] Four Indians had at this time been frozen to death near his camp in a snowstorm.

“When this big fort was built, when the first whites opened the road tip the Missouri, they found us with bone knives, stone axes, clay pots, stone arrow points, bone awls, and nothing but the bow and arrow to kill game; they had pity on us, and exchanged for our skins iron arms and utensils.[41] In this they did well; they bettered the Indian; they made themselves rich. They had sense. They also gave us good words, and I have recollected them; they have been handed down to us when children, and all good Indians remember. I was told if you meet a white man give him your hand, take him to your lodge, give him to eat, let him have lodging, show him the road. I have done so.

[41] When the trade of the Missouri was opened the Assiniboin were the poorest of all nations, and have remained so to this day.

“If you meet him while on the warpath, do not steal his horse or rob him of his property. If others steal his horses, bring them back; if any of the fort property is damaged, pay for it. I have done so. I was told to hunt, make robes, trade the skins for blankets, arms, and ammunition. All this I have continued to do from my youth to the present time. My part has been fulfilled. Yet you see me before you still a poor man. I stand nearly alone in the village, like an aged tree whose tops are dead. The bones of my friends and relatives are piled around the fort or scattered over the plains. All the good, all the wise, all the handsome, all the brave were rubbed out by the smallpox. Young men are growing, but they are not like those of the old stock.

“The road to the fort gates has been swept free of grass by the feet of my people in coming to trade. Each year we have loaded your boats with the skins of our animals, and I now bring a few more. The 10 robes laid before you are a present, for which I desire nothing. I wish to make your heart glad and to have my name remembered on the large books.[42] I know very well you are a chief and will have pity on me. Let me feel something soft over my shoulders.[43] Bestow some glittering mark on my back,[44] cover my bare head[45] and let something gay[46] appear there, that my young men may know that I am respected at the fort.

[42] It is customary to keep a list of men who behave well and make large trades.

[43] A blanket is wanted.

[44] Hint for a chief’s coat.

[45] Hat desired.

[46] Feathers desired.

“My leggings[47] are worn out and the cold enters, and my breech flap no more covers what is beneath. My body[44] and neck[48] are laid bare in hunting skins in this cold weather. I lack some mark[49] of my standing with the fort to make my young men listen to my words to be good to the whites and hunt. If you wish many robes, recollect the young men are hunters and can not kill buffalo without ammunition.[50] The women have hard work dressing skins; their arms are sore; some beads and vermilion[51] would give them strength; and the tobacco[52] you will no doubt furnish me will be smoked by all my people in talking over matters for the good of the fort and in the councils for hunting. I know you are a chief and good father to your red children and will never refuse them what they ask. Remember our hardships, dangers, and exposures in hunting for you. Open your heart and lengthen your measure and reduce,[53] if ever so little, on the prices of trade. Indians suffer for everything; even the tobacco chewed and spit out by the whites is picked up and smoked by them. Your store is large; let your heart be so also. Let me be able to sing your praise;[54] your name is in the clouds; your father was a chief; you will be greater than he. Listen to the words of your poor friend. I have spoken.”

[47] Leggings wanted.

[48] Shirt and neck handkerchief desired.

[49] Medal or gorget.

[50] Hint for general present of ammunition to the party.

[51] Some to each woman.

[52] An intimation that tobacco is not only wanted but plenty of it.

[53] This is an invariable request, and would be so no difference how long the prices were.

[54] Whoever makes a liberal present to Indians has his name sung around the camp or fort in a song of thanks.

The Sioux make better speeches and use more figures than the Assiniboin, but none of the many we have heard among both and other nations are as replete with metaphor as is represented by fiction writers. Either the Indians treated of by them were of a superior order or the speeches have been liberally interpreted. The foregoing presents their style as it now exists among all the upper Missouri tribes, though subjects of more importance, such as war, peace, or religious rites, are accompanied by a proportionate earnestness of oratory and boldness of gesture. They do not pride themselves on making fine or flowery speeches, but bold, pointed, and sensible ones, and, if begging be the object, will descend to the grossest flattering of their auditor, and vainness of their own merits.

PICTURE WRITING

Picture writing can not be said to be much practiced by any of these tribes, though it is to some extent by all, principally by the Crow and Sioux Indians. The former of these nations are incessant in the war expeditions against the Blackfeet, and in the absence of the warriors the camp from which they departed moves in quest of game, but pursue a direction made known to the warriors before they leave. It often happens that the trail made by the camp is effaced by rain or covered with snow before their return, also that they (the camp) are obliged to diverge from the route agreed upon, and in these cases leave intelligence in pictorial devices in some of their encampments as guides to the returning absentees, who, if they find them, can not fail to reach their friends by following the instructions pointed out by these means. (Fig. 35.) Another occasion where it is useful is where a war party, after having made an attack, whether successful or not, have reason to believe more of their own people are out for like purposes, wish to convey to them the intelligence that their enemies are on the alert, and prevent if possible their falling into their hands, as would happen if they attempted to steal the horses before the late excitement caused by their own appearance had subsided. The information, together with the success or failure of their own expedition and any other matters they wish their friends to know, are pictured in some place likely to be found by those for whom it is intended.

There is, however, this danger in these records, that if they are stumbled upon by their enemies in their war excursions they are as certain a guide to them as to their own people, and this is one of the reasons why it is so seldom done. But the Crow Indians, who rove through the spurs of the Rocky Mountains, frequently making long and rapid marches, are compelled to leave such marks behind, or some of their warriors would ramble about for months searching for their homes, which would be extremely inconvenient should they be driving before them a herd of their enemies’ horses. The information conveyed by this system of writing is complete as far as it is intended, which is only to represent leading and general facts, and is not nor could it be applied to minute details. All warriors read and understand the devices of their enemies and most of them practice it when necessary, but the direction to war pursued by the Cree and Assiniboin in the summer, being over plains, there are no places noted as their usual encampments, and timber is seldom found; they therefore practice this manner of writing less than the others, owing to the probable uncertainty of their being found by their friends. In the winter, however, it is occasionally done by them when their way lies along some river, and their encampments are found by the small forts in which they have slept every night being left standing.