The Edward S. Ellis Megapack

by Edward S. Ellis

  “I was in the Big Lodge on the afternoon Deerfoot spoke to many of our people of the white man’s God, who, he said, was the God of the red man as well. Young as I was, I stood at the knee of my mother, thrilled and almost breathless under the spell of the simple eloquence of the Shawanoe, many of whose words I remember. In the midst of his address my father, Chief Taggarak, strode into the lodge. He passed so close to me that his knee brushed my shoulder. My mother and I looked up at him, but he did not see us, nor did he notice anyone except Deerfoot. His eyes were fixed on the young Shawanoe, and we all thought he meant to attack him.

  “Deerfoot saw him enter, stopped speaking and looked steadily at the chief as he drew near. Deerfoot always carried his knife at his girdle, though of course he had laid aside his gun. I remember wondering why he did not draw his weapon, but, instead of doing so, he placed his hands behind his back and calmly surveyed Taggarak, without the least sign of fear. From what I afterward learned, I am sure that if my father had attacked the Shawanoe, the chief would have been quickly overcome, if not killed.

  “Within two paces of Deerfoot, Taggarak wheeled about, faced his people and made an impassioned avowal of his belief in the Christian religion. He declared that the true God had spoken to him when he tried to hide himself in the woods and to close his ears against His words. That God had not allowed him to sleep or eat or drink or rest till he threw himself on his face, and with streaming eyes begged Him to forgive and take him into His favor.

  “Never was there such excitement among the Blackfoot tribe as was caused by the declaration of their greatest war chief that he had become a Christian. It almost rent the tribe in twain. We had a number of villages and different chiefs, but Taggarak was the greatest of them all.

  “It was clear to everyone that he looked upon Deerfoot the Shawanoe as more than an ordinary human being. In truth I thought and still think the same, and I believe you will agree with me when you hear the rest of my story. Taggarak asked Deerfoot whether he should give up his chieftaincy, and was ready to do whatever the Shawanoe advised. Deerfoot told him to remain chief as long as he lived, but to be merciful to his enemies, never to fight except in defence of his home and people, and to pray to God morning and night and to do all he could to please Him in his actions, his words and his thoughts. Deerfoot did much in the way of teaching him, and Taggarak became a Christian, as did my mother and myself and others of our tribe, though I never understood all the height and depth and breadth of God’s love and plans until I had grown to manhood and talked with the missionaries.

  “Christianity would have been firmly planted among my people but for the acts of the white men themselves. When the expedition of Lewis and Clark came through our country one of them killed a Blackfoot. No doubt there was some justification for the act, but it made our tribe the enemies of the white men, and many who professed to love the God of the palefaces now cast away such love and would have none of it. Taggarak was much grieved and indignant over the action of the white men, but nothing could weaken or shake his faith in Christianity.”

  (The incident alluded to occurred July 27, 1806. A party of Blackfeet stole a number of horses belonging to Lewis and Clark’s party, were pursued, and one of the Indians killed and another wounded. The tribe was so embittered toward the whites that they were treacherous enemies to them for many years afterward.)

  “From the year following this sad event, however, the authority of Taggarak waned. He did not care for power, and was content to let it slip gradually from him and pass to others. I could have become chief had I wished it, but I knew I was distrusted because I professed Christianity, and the Blackfeet and I thought so differently about everything that I remained a simple warrior, content to serve my father and mother, as an obedient son.

  “I did not know for years of the encounter between Taggarak and Deerfoot in the wood, when the chief sought his life, but was overcome and then spared by the Shawanoe. Deerfoot never spoke of it, and I was almost grown when my father told my mother and me of the strange incident, which was the means of the chief’s accepting the religion that the youth taught by word and example.

  “When Deerfoot left our village, Taggarak begged him to visit him again. He urged so hard that the youth said he would do so if he could, but he saw little hope and thought their next meeting would have to wait till both passed into the hunting grounds above.

  “Taggarak meditated much over the coming of Deerfoot. As he grew older he often went to the elevation, a little way from our village, and near where he had been overcome by the Shawanoe, and passed hours gazing toward the East, looking and hoping for sight of the youth who did not come. He always went alone to the spot and did not suspect his action was noticed by anyone. But at the request of my mother, I stealthily followed the chief. He seated himself on a broad, flat rock, which gave him a view of many miles of mountain, wood and stream, and it seemed that for the hour I watched him he never took his gaze from the point in the sky where the sun first showed itself. I have sometimes wondered whether my father mistook any approaching warrior for the Shawanoe. I never learned, for not once did he ever refer to those lonely visits to the elevation.

  “One day my father said, with his old sternness of manner, that since Deerfoot was not coming to see him, I must take a message to the Shawanoe in his distant home. It was a startling command, but was not unwelcome to me. I had heard much of the white man’s country, and knew the palefaces were fast pushing into our own. I had listened to Mul-tal-la’s wonderful stories times without number, and often resolved that when an opportunity came I should visit the white towns and settlements.

  “I was glad, therefore, when my father spoke as he did, and still more glad when Mul-tal-la, although he had a wife and two children, offered to go with me. He was anxious to see Deerfoot and the acquaintances he had made many years before, whose memory was always a pleasure to him.

  “My father’s message to the Shawanoe amounted to little. I was to tell him the chief was still true to his faith, and to ask him whether he could come to the chief, and, if he could not, whether he still remembered Taggarak. That was all.

  “I was a grown man when, with Mul-tal-la as my companion, I rode down from the Blackfoot country and we set out on the long journey he had made more than twenty years before. He remembered every river, stream, mountain and prairie, though the settlements had brought many changes, and on the way to the Ohio he met several acquaintances.

  “It would be of no interest to tell of our journey, though we had more than one adventure. The first place we visited was the little town of Woodvale, so familiar to Mul-tal-la, and which had grown to that extent that it had taken a new name.

  “There we found George and Victor Shelton, almost in middle life, both married and among the leading citizens. They were filled with joy to see Mul-tal-la, and did all they could to make our visit pleasant. But we had talked only a little while when we were grieved to learn that Deerfoot, who had moved to the west of the Mississippi, had been dead a good many years. Not only that, but the manner of his death was the saddest of which I had ever heard. (See “The Last War Trail.”)

  “We stayed for several weeks in Ohio and met many old friends of the Shawanoe. The one whom I best remember was Simon Kenton, who had great fame as a hunter, and who had always been a close comrade of Deerfoot. He was an old man when I saw him, but as strong and active as many who had lived only half his years. He came to Woodvale the night before we left on our return and stayed with Victor Shelton. His eyes filled with tears when he spoke of Deerfoot, and said that the memory of the brave, blameless life he lived in all circumstances had more to do with making Kenton himself a Christian than did the camp meeting at which he professed conversion.

  “Well, we set out for home, and though a part of the journey was made in winter we met with no mishap. When we arrived, Mul-tal-la went straight to his lodge to see his wife and children and I hurried to my home, where I knew the chief had long expected me. I was greatly
relieved to find him and my mother well.

  “When I came into my father’s presence, and before I had time to do more than speak my pleasure, he raised his hand as a command for me to keep silent.

  “‘I know what you would say, but you need not tell me. Deerfoot has been here and told me all.’

  “‘But Deerfoot is dead,’ I replied; ‘that cannot be.’

  “‘Did I not say he has visited me since you were gone, and told me all?’

  “And then, forbidding me to open my lips, he related the full story of Deerfoot’s death. He gave the particulars, and was not wrong in the slightest one. The chief need not have forbidden me to speak, for I could not say a word for a long time afterward. He told me nothing more. I cannot explain it.”

  (Possibly psychologists may find the explanation of this remarkable fact in mental telepathy, but how shall we explain the still more extraordinary statement that follows?)

  “My mother had grown old and feeble and died a few months after I came home. I noticed that father stopped going to the elevation beyond the village and looking toward the rising sun for the coming of Deerfoot. Nor did he seem to wish to speak of him, though I know the Shawanoe was much in his thoughts. The chief gradually failed, and when the weather grew cold he did not leave his lodge.

  “He and I lived together. I gave him affectionate attention and did not let him lack for comfort. Others often visited him, for the Blackfeet could not forget that he had been one of their greatest war chiefs. Our lodge was not fashioned like the others. One side was the face of a large rock, against which we always kindled the fire. At each of the opposite two corners was a strong post. These were connected at the tops by a horizontal beam and from each post was stretched another beam, whose farther end rested on the rock. This and the three beams gave support for the framework of the roof, which was made of the boughs of trees. The sides and walls were of thick bark lined with buffalo robes. This made the square room below free of all supports or posts. My bed of furs was at one side and that of my father opposite. An opening in the roof, where it joined the rock and exactly over the fire, gave an outlet for the smoke.

  “One calm, cold night in autumn, after I had piled a deal of wood on the blaze and seen that my father was warmly wrapped in furs and sleeping comfortably, I lay down and fell asleep almost at once. It could not have been long afterward that I was awakened by the sound of people talking together. At first I thought they were outside the lodge, but the fire was burning so bright that it was like noonday within and I saw that the two persons who were conversing were standing only a few paces from me.

  “One was Chief Taggarak, my father. His face was turned partly away and toward me and there could be no mistake as to him. The other’s back and one shoulder hid his features, but something familiar in his appearance and the sound of his voice struck me. While I was looking and listening he shifted his position and I saw his face.

  “It was Deerfoot the Shawanoe!

  “No one who had ever seen that Indian youth could possibly make an error. I never looked upon such comely features or such a graceful form, nor did I ever listen to so musical a voice. Like a person in a dream, I felt no special surprise at seeing before me a person who had died years before.

  “I studied him from head to foot. One of the first things I noticed was that the stained eagle feathers, which he always used to wear in his hair, were not there, nor did he have his knife at his girdle nor was his rifle in his hand. I don’t suppose they have need of such things in heaven.

  “During this talk between Deerfoot and my father I did not speak or rise to my feet. I expected the Shawanoe to say something to me and I had no wish to break in upon the talk. They spent ten or fifteen minutes thus, and then Deerfoot took the hand of my father, pressed it warmly and turned to go. As he did so, he seemed for the first time to see me. He stopped, looked down, smiled and uttered my name. Then he checked himself, walked to the corner of the lodge, drew aside the buffalo robe which served as a door and passed out into the night.

  “My father stood for a minute looking after him, and then, with a glowing face, turned to me:

  “‘Did you see him?’

  “‘I did, and heard his voice.’

  “‘You lost nothing of what he said to me?’

  “‘Not a word.’

  “‘Tell them to no one. Now sleep.’

  “It was a long time before I closed my eyes, and when I did so the wonderful words that had fallen from the lips of Deerfoot were in my ears. To me the strangest part of this strange experience is that which followed. When morning came I found I could not remember a syllable that the Shawanoe had said. I spoke to my father, and he talked of the visit of Deerfoot as he would have talked of the visit of one of our own Blackfeet. I told him I had forgotten the Shawanoe’s words and asked him to tell them to me again. He replied that God did not wish me to remember them and he denied my request, which I respected him too much ever to repeat.

  “Chief Taggarak lived several years longer. I have tried many times to recall the words spoken by Deerfoot when he visited my father, but I have never succeeded in bringing back a single one of them.”

  1 On the gently sloping side of a low mountain near the Colorado-Wyoming line can be plainly seen a circular path of about two hundred feet in diameter. The road connecting the Rambler copper mines with Laramie passes within ten miles of the place. When the curious observer climbs to the spot, whose path shows distinctly from a distance, he cannot detect a sign of the mystic circle. Various theories have been offered in explanation of this phenomenon, but as yet none has proved satisfactory.

  2 Statement of Ap-pa-pa-alk, a member of the Blackfoot tribe, given to Rev. J. Y. Dilworthy, missionary, on the 21st of October, 1869.

  IN THE PECOS COUNTRY

  CHAPTER I

  A WARNING

  In the valley of the Rio Pecos, years ago, an attempt at founding a settlement was made by a number of hardy and daring New Englanders, whose leader was a sort of Don Quixote, who traveled hundreds of miles, passing by the richest land, the most balmy climate, where all were protected by the strong arm of law, for the sake of locating where the soil was only moderate, the climate no better, and where, it may be said, the great American government was as powerless to protect its citizens as was a child itself. The Rio Pecos, running through New Mexico and Texas, drains a territory which at that time was one of the most dangerous in the whole Indian country; and why these score or more of families should have hit upon this spot of all others, was a problem which could never be clearly solved.

  The head man, Caleb Barnwell, had some odd socialistic theories, which, antedating as they did the theories of Bellamy, were not likely to thrive very well upon New England soil, and he pursuaded his friends to go with him, under the belief that the spot selected was one where they would have full opportunity to increase and multiply, as did the Mormons during their early days at Salt Lake. Then, too, there was some reason to suspect that rumors had reached the ears of Barnwell of the existence of gold and silver along this river, and it was said that he had hinted as much to those whom he believed he could trust. Be that as it may, the score of families reached the valley of the Upper Pecos in due time, and the settlement was begun and duly christened New Boston.

  “How long do yer s’pose you folks are goin’ to stay yer? Why, just long enough for Lone Wolf to hear tell that you’ve arriv, and he’ll down here and clear you out quicker’n lightning.”

  This was the characteristic observation made by the old scout, hunter and guide, Sut Simpson, as he reined up his mustang to chat awhile with the new-comers, whom he looked upon as the greatest lunk-heads that he had ever encountered in all of his rather eventful experience. He had never seen them before; but he did not care for that, as he had the frankness of a frontiersman and never stood upon ceremony in the slightest degree.

  “Did you ever hear tell of Lone Wolf?” he continued, as a group, including nearly the entire population, gather
ed about the veteran of the plains. “I say, war any of you ever introduced to that American gentleman?”

  He looked around, from face to face, but no one responded. Whenever he fixed his eye upon any individual, that one shook his head to signify that he knew nothing of the Apache chief whose name he had just mentioned.

  “What I meant to say,” he continued, “is that any of you have got any yearnin’ toward Lone Wolf, feeling as if your heart would break if you did n’t get a chance to throw your arms about him, why, you need n’t feel bad, ’cause you’ll get the chance.”

  There was a significance in these words which made it plain to every one of those who were looking up in the scarred face of the hunter. As they were spoken, he winked one of his eyes and cocked his head to one side, in a fashion that made the words still more impressive. As Sut looked about the group, his gaze was attracted by two figures—a man and a boy. The former was an Irishman—his nationality being evident at the first glance—while the latter seemed about fourteen years of age, with a bright, intelligent face, a clear, rosy, healthy complexion, and a keen eye that was fixed steadily and inquiringly upon the horseman who was giving utterance to such valuable information. The hunter was attracted by both, especially as he saw from their actions that they were friends and companions. There was something in the honest face of the Irishman which won him, while the lad by his side would have carried his way almost anywhere upon the score of his looks alone.

  As the entire group were gazing up in the face of the scout, he spoke to them all, although, in reality, his words were now directed more at the two referred to than at the others. When he had completed the words given, there was silence for a moment, and then Mickey O’Rooney, the Irishman, recovered his wits. Stepping forward a couple of paces, he addressed their visitor.

  “From the manner of your discourse, I judge that you’re acquainted with the American gentleman that you’ve just referred to as Mr. Lone Wolf?”