Chapter V: Part 5

All that prevents this from being often the cause of serious quarrels is that in large hunts a sufficient number or more is generally killed than they can or do skin, and in smaller hunts the same confusion does not occur. A wounded animal is also mostly pursued until killed, and others usually pass by those that are stopped or have arrows sticking into them. With regard to the meat all Indians are liberal. In a large camp at least one-third of the men have no horses that they can catch. There are also a good many old, infirm widows, etc., all of whom must be fed. Every one who can, men and women, turn out and follow the horsemen to the hunt; and, even while the hunt is going on at a distance, commence cutting up the first buffalo they come to. The hide is taken off, and laid aside with the arrow found in it. The tongue and four of the choicest pieces are laid on the hide. This is the portion of him who killed it; and the rest, which is the greater part of the animal, is divided among those who skin it. This operation is going on with numbers of buffalo at the same time, and by this division of labor the hunters and all are ready to pack home their hides and meat nearly as soon as the hunt is finished. In this way the hunters get as many hides and as much meat as they can pack, and those who have not killed, as much meat as they want. Whatever hides are remaining are given away to those who have no horses to hunt with, and other poor people, and all are satisfied and provided for. The soldiers’ lodge and others in camp who have remained to guard the property in the absence of the greater body of people are each supplied with meat by those who have been at the hunt. Feasting is then commenced, and kept up day and night until meat has become scarce, when another hunt follows. This method of hunting is continued until they have hides and meat enough.

INDIAN TRADE

There is no doubt that the Indian trade has promoted the general cause of civilization. Even within our recollection, tribes of Indians, from being bloodthirsty robbers, have changed to orderly and civil people. A foundation has been laid, and the road paved toward the civilization of the prairie tribes, but nothing more. Stationary Indians have been still further advanced. The few ideas of justice that are beginning to be developed and the very first dawn of the light of knowledge perceptible are in consequence of their traffic and communication with the white trader. The introduction of firearms, articles of clothing, utensils, and other articles manufactured by the whites must tend to enlarge their ideas, set them to thinking, to show them their uncultivated state, and to implant a desire to improve. Nevertheless their progress is slow, more so with the Assiniboin than with any other nations. They adhere with tenacity to old customs and superstitions, which is vexatious and discouraging; but the Sioux, Mandan, Gros Ventres, Cree, and Chippewa are undoubtedly much improved. The firm of Pierre Chouteau, Jr., & Co., formerly the American Fur Co., has for many years conducted the trade with all the Indians of the Missouri and its tributaries, from Council Bluffs to the headwaters of the Missouri and Yellowstone Rivers. The supplies for the trade are brought up each spring and summer from St. Louis by steamboat and distributed at the different forts along the Missouri River as far as Fort Union, mouth of the Yellowstone; from which point they are transported with keel boats to Fort Benton, near the mouth of Maria River, in the Blackfoot country. From these forts or depots the merchandise is carried into the interior in different ways, to wherever the Indians request trading houses to be established.

The traders generally bear the character of trustworthy men and the nature of the barter for robes and other skins is such that the Indian receives what he considers an equivalent for his labor or he would not hunt. There is no way in the nature of the business by which an Indian can be made to hunt, nor any means of getting his skins without paying a fair price. Should the merchandise be placed too high to be easily purchased by them they would and can dispense with nearly all the articles of trade. On the contrary should the price be too low the business could not be continued; the prospects of gain not being equivalent to the risk of the adventure or capital employed it would be abandoned. Consequently a medium is and must be established whereby are secured the advantage and comfort of the Indian and a tolerably fair prospect of gain for the trader. The trade, when carried on without competition, is in many respects a highly respectable and important occupation. Therefore the Hudson’s Bay Co. have received the title of honorable from the way in which they conduct it; but it is only because they are alone that they are able to conduct it in this orderly manner.[15] The Indian trade does not admit of competition. The effects of strong rival companies have been more injurious and demoralizing to the Indians than any other circumstance that has come within our knowledge, not even excepting the sale of ardent spirits among them. This we could easily prove, but as no monopoly can be allowed by the nature of our government it is useless. When the American Fur Co. were alone in the country a trader’s word or promise to the Indians was sacred, the Indians loved and respected their traders, and still do some of the old stock, but since corruption has been carried on we look in vain for that reliance on and good feeling toward traders which was once the pride of both Indian and white.

[15] Perhaps this title has been bought, but at all events they deserve it.

The manner in which the trade is conducted in its operations is this:

A party of Indians, many or few, leave their camp for the trading post, packing on dogs and horses all their buffalo robes and other skins. When within a mile or two of the houses, they stop and send a few persons to the trader with an account of how many persons their party is composed of, how many skins, etc., they have, and all general news. These are furnished with tobacco and sent back with an invitation for the party to come to the house or fort. If a leading chief is then with a large party, the American flag is raised in the fort and cannon fired when he arrives. On arrival they are received at the fort gate by the interpreter, who conducts them to a large reception room. The dogs, horses, etc., are unpacked and each Indian takes charge of his own skins in the same room. They are then smoked (with the pipe), feasted on coffee, bread, corn, etc., after which the principal men and chiefs are called into the public office, when they are counciled with by the gentleman in charge. Speeches on both sides are made, and if the Indians have any complaints to make they now state them. The general situation of the camp and trade is adverted to, prospects mentioned, and prices of goods stated, with all other matters relating to their affairs. When this is finished the store is opened and the trade commenced. Several Indians can trade at the same time with different traders, handing their robes and skins over the counter, and receiving immediate payment in such articles as they wish. When all are done, a small present of ammunition and tobacco is given them and in a day or two they leave for their camp.

The place of outfit being in St. Louis, all returns of buffalo robes and other furs are taken there also every spring and summer in Mackinaw boats made at each fort for the purpose, and manned by the voyageurs who came up on the steamboat the year previous. The risks are numerous, both in bringing up the supplies in steamers and in taking down the returns in Mackinaws. In the spring of 1819 this company lost two steamboats in bringing up the supplies, one burned with the cargo at St. Louis and the other snagged and sunk. Also the Mackinaws down are often snagged and sunk, swamped, or the robes wetted by rain and leakage. The loss of an ordinary boatload of robes would be $10,000, and every year losses more or less are incurred in some way. From experience we know that the chance of loss is equal to that of gain in a given period of 10 years, yet should everything prove fortunate for a length of time money would be made.

All men of family who turn their attention to hunting and collecting skins and robes are shrewd and sensible enough in the trading of them, sometimes too much so for some of the traders. Knowing the value of merchandise and of what kind they stand in need, they make their calculations of purchases before they leave their homes and any additional article they can beg or otherwise get is so much additional gain. They do not purchase useless articles. Goods of all kinds having stated prices enables them to deal to a fraction, nevertheless they will quibble and beat down the price if possible, even in the least thing, and are generally successful in getting something out of the trader in this way.

As for their debts, they will not pay. An Indian does not contract a debt actually with the intention of deceiving; but before he has the means to pay, new wants arise, his family wants clothing, he, ammunition, etc.; in short, he is always in need, consequently never in a situation to pay. Therefore they use every argument to get clear of the debt, many of which are very ingenious, and if none will answer, say they will not pay and that the trader has no business to trust them. This being the case, but few credits are made. Whenever their wants are too great, or means too small to enable them to hunt, the articles are given them, though not credited. In the few instances where credits are made the Indians keep no accounts whatever of them, their object being to forget them as soon as possible; until they have their memory refreshed of the disagreeable fact by a reference of the clerk to his blotter. Our books are full of unpaid debts of 20 years’ standing, which would make a handsome fortune if the value could be realized. There is no worse pay in the world, and a credit is considered lost as soon as given, or if afterwards the trader receives half pay he considers himself very fortunate. This being the case, no runners are employed to collect, as in the Mississippi trade. As they (the Indians) are not honest, neither are they sober, nor moral, but have discretion for their own advantage.

The tariff of exchanges is made with the double view of securing the profit of the trader and encouraging the Indians to hunt. Were a gun, an ax, or a kettle, for instance, rated at too high a price, then one of these articles would be made to serve the purposes of several lodges by turns, or should ammunition be sold too dear only as many animals would be killed as would be sufficient to feed their families, and no more skins traded than sufficient to meet their most pressing necessities. Such proceedings would lead to the abandonment of the trade as not profitable. The expenses of this business are enormous, the risk great, the capital invested half a million dollars, and more than 300 people employed; and yet a good northwest gun is sold for six robes or $18, the cost of which is $9.67. As a general rule, all goods are sold at an average profit of 200 per cent on original cost. The cost of buffalo robes in merchandise is about $1.35 in cash and we estimate the expenses in men, forts, animals, and other disbursements at $1.20 more each robe, which would bring them to $2.55. Now the best sale made of a large quantity is $3 each. Therefore, a loss of one or two boats loaded with robes must show a loss on the outfit.

Traders are very much subject to calls on their charity, both by persons who really are in want and almost everyone else. All the roving tribes are great beggars, even if they do not actually stand in need. But viewing the question only in the light of an act of charity they are numerous indeed. Unskillful in the treatment of diseases, the different demands for medicines and attendance are great, which at all times it is not safe nor expedient to comply with. The forts are the depositions of all the old, lame, sick, poor, and feeble; in fact, every one who can not follow the camp, or is of no use there, is thrown on the hands of the traders, and his house has often more the appearance of a hospital than a trading establishment. For all this there is no pay, not even thanks nor kind words, but frequently reproach and revenge if they are told to move off after recovery. It would appear that the feeling of gratitude is unknown to the Indian. We believe this to be the case among these.

It does not appear from our actual observation of 21 years, and pretty correct information of as many more of still an earlier date, that the principal animals have suffered diminution in the district of which we treat, viz., from the Sioux country to the Blackfoot, inclusive. How numerous they were in former years we do not know, but understand from old Indians that more buffalo have been seen in late years than were noticed 50 or 60 years since. It may be that the range of these animals is becoming more limited from the pressure of emigration westward. Yet this range is very extensive, reaching from the Platte to the Saskatchewan and from Red River to the Rocky Mountains, through all which immense district buffalo are found in great numbers. Out of this question appears to us to arise another, viz., Is not the decrease of the Indians from diseases communicated to them through white immigration and commerce, thereby reducing the number of hunters, equivalent to increasing the number of buffalo? And does not the remnant of the Indians at this time require fewer animals to feed, clothe, and provide all their necessaries, than the multitudes before commerce was established with them? We think this view merits consideration.

If the buffaloes diminish, so do the Indians, and the diminution is not felt. The manner in which they hunted before firearms were introduced (by driving the buffaloes into pens) was infinitely more destructive than at present. Hundreds, perhaps thousands, were necessarily killed when a camp of a few Indians was stationed and when a small number would have sufficed. That commerce stimulates them to hunt is true, and a great many buffaloes are annually destroyed expressly for the hides. Yet even this destruction is limited. An Indian’s family can only dress a certain number of hides during the hunting season. The hides in their raw state are of no value, and not traded, and can not be packed and carried when they move, which they are obliged to do in the spring; therefore no more are killed than the Indians can handle. Besides, there are but four or five months when the hair or fur of any animal is seasonable or merchantable and the rest of the year only enough are killed for meat, clothing, and lodges for their families. As far as we can be allowed to express an opinion, would say that the Indians by diseases brought about by commerce, and of late years by white immigration, will diminish and perhaps be destroyed as formidable bodies long before their game. The loss of Indians from smallpox, cholera, measles, scarlet fever, venereal fluxes, etc., within our own recollection can not be estimated at less than 15,000 to 20,000, without taking into consideration the consequent loss of propagation.

Were the destruction less we think it would have the effect of increasing these animals so that many must die for want of proper grazing or be forced to seek other lands for food. This would reinstate us in our first position, that it is more probable the small number of Indians now in existence will disappear before their game, or at least will be so reduced as not to retard their increase. Immigration in settling the country would banish the buffalo from that part of it where these movements were going on, and force them to the alternative of scattering through the settlements and thus be destroyed; or, being confined and limited in their grazing, they would die for want of sufficient nourishment. They are a shy animal and will not remain where they are much troubled. Indian hunting has not this effect. The Indians do not occupy the proportionate space of a town of 100 houses to a county, and in some places not more to a State of the United States. Moreover, they herd with order, and in the winter, not being able to remain on the plains where there is no fuel, and very deep snow, are obliged to place their camps on the banks of streams and hunt merely the outskirts of these immense herds.

The increases of buffaloes must be very great. Each cow has a calf yearly and the fourth year these also have calves. Now, supposing a band of 4,000 cows to increase for eight years without accident. The computation would be as follows:

Say increase One-half
one-half cows bulls
4×4=16÷2=8 8
=== ===
One-half increase----------------------------------- 8
Old stock------------------------------------------- 4
---
12×4=48
Old stock------------------------------------------------ 12
One-half bulls------------------------------------------- 8
-------
Total in 8 years----------------------------------------- 68,000

Now supposing the whole number of buffalo cows in existence to be 3,000,000, which is certainly not an overestimate, then—

One-half One-half
cows bulls
3×4=12÷2=6 6
=== ===
One-half increase in 4 years-------------------- 6
Old stock--------------------------------------- 3
---
9×4=36
Stock------------------------------------------------ 9
Bulls------------------------------------------------ 6
-----------
Total in 8 years------------------------------------- 51,000,000

Making every calculation for their reduction in the many ways they are killed, or die by accident, and the consequent loss by propagation, yet being so numerous their ratio of increase is too great to diminish the whole number much by any of these means.

The conclusion is that, in our opinion, both Indians and buffaloes, with all other game, would disappear in consequence of white immigration and occupation, though the Indians, being the smaller number, would be the first to vanish. Also that commerce, by stimulating the exertions of the hunters, can not increase their labor beyond what they now perform, and that, being limited, is too small to hasten the destruction or even diminution of any game as plentiful as the buffalo. The same argument does not apply to beaver, foxes, or even elk and deer. Should all the Indians be obliged to live on elk and deer only, and have no resources but the furs of the beaver and fox to get their supplies, a diminution of these animals would soon be perceived and destruction follow, because their increase is not so great, neither were they ever so numerous. They are smaller, and as more would be required they would therefore soon disappear before the united hunts of all the Indians. But as they are not as yet driven to hunt them they do not diminish, except the beaver, which has been, in this district, destroyed by large bodies of white trappers. Red foxes are not, we think, so numerous as formerly, though it may be they are not so much hunted. The trading posts or houses do not have the effect of diminishing or frightening away the buffalo any more than the Indian camps.

Their locations are few and hundreds of miles apart, and their operations confined to within a few miles of their houses. Even while we are writing thousands of buffalo can be seen by looking out of the fort gates, which are quietly grazing on the opposite bluffs of the Missouri, and yet this post (Fort Union) has been established 27 years. The only good hunting grounds for elk and deer are on the Yellowstone from 4 to 30 miles from the fort, beyond which though there are but few Indians they are not nearly so numerous. Beaver and foxes are caught every few days within one-half mile to 6 miles of the fort, not in numbers, certainly, neither are they very plentiful anywhere in this district. A trading post in a new country may have but few buffalo the first and second years and innumerable herds the third, or vice versa. There is no rule for this. The buffalo migrate and return. The other animals are scattered over an immense region of country, are difficult to kill, must be hunted separately, which is dangerous on account of enemies, consequently not followed, therefore they are not diminished. Thus no person can say to a certainty which are the first to disappear.

Perhaps the entire destruction of game would lead to the Indians devoting their time to agricultural pursuits. It would force them to do that or starve, but judging from their present indisposition to work, and tribal organization, great distress would follow the sudden disappearance of their game and starvation thin their ranks before they would apply themselves to hard labor. The Indians who raise corn, etc. (Mandan, Gros Ventres, and Arikara), do not do so from any scarcity of game or apprehensions on that score, but have done so beyond the recollection of any trader, or even of themselves. It appears to be a desire to possess something else to eat besides meat, and a custom handed down to them by their forefathers. Their corn is entirely different from any raised in the States, and is the real original maize discovered with the continent, the seed still kept in its original purity. The labor attendant on planting and raising these crops is performed by the women, while the men hunt like the surrounding tribes, work of this description as their present ideas exist being a disgrace to the males. Several of the other wild tribes have for years entertained a desire to cultivate, not because they apprehend any failure of game, but having become fond of corn, potatoes, etc., wish to have them, but can not exert themselves enough for the purpose.

Commerce not as yet having reached the tribes of whom we write except in the form of trade for their furs and skins, the question as to its ultimate effects, as a cause of civilization, can not by us be determined, but the effects produced by traffic have had a decided tendency toward their improvement and advancement by stimulating their exertions and increasing their knowledge. It must be obvious to every one who is acquainted with the character and history of Indians that they have an antipathy to work, that as long as they can support themselves by hunting they will do so; for through these means they are enabled to avail themselves of the labor and arts of Europeans in procuring articles necessary for their subsistence, in exchange for their furs and skins. This method being more consonant with their fixed habits, is less toilsome though more dangerous than civilized occupations. Having clothing, utensils, arms, ammunition and all kinds of provisions furnished them by the traders certainly increases their desire to obtain these things, stimulates them to greater exertions in hunting, but does not lead to a sufficient energy of mind to endeavor to produce these things by a slower though more certain employment. In the event of a sudden disappearance of game they would be driven to extreme want and thousands would perhaps perish before they would of their own accord apply themselves to agricultural pursuits.

If no human exertions be made by those in power to instruct them in the superior advantages of such labors over their present precarious life, they must by a sudden pressure of emigration, and a consequent annihilation of game, become the drudges of the whites, destroyed and degraded by their great banes, whiskey and smallpox. It is impossible to conceal the rapid strides made by emigration or its immoral tendency on the Indians, and it would be very unreasonable to conclude that its destroying effects would so revolutionize the habits of an uneducated Indian as to meet the emergency. The change from savage to civilized life and occupations must be gradual, accompanied by instruction, education, and practical experiment illustrative of its utility.

The introduction of woolen goods has been of some advantage to the Indians. It has added to their comfort, cleanliness, and pride, and has had other good effects; but these alone can not be said to have much increased their means of subsistence, though other things have. As long as an Indian is a hunter, his dress must answer that purpose. There is no fabric of European manufacture clothed in which he could crawl after game over the plains covered with cactus in summer or that would protect his body from freezing in winter. Blankets can not supply the place of buffalo robes, cloth the place of skin, boots that of moccasins, in these high latitudes and terrible snowstorms.

These things are bought for summer and fall wear in their homes or when traveling, are preferred because they are not damaged by wet, are gay, soft, and handsome, will make tolerably good undercoats in winter, will serve for traveling horseback in summer and fall. But the real hunter of the plains must have his buffalo robe coats, moccasins, mittens, and cap, skin leggings, his extra buffalo robe on his back and his snowshoes on his feet, or the cold and wind would prove more destructive to his person than he to the game. The articles introduced by commerce that have increased their means of subsistence are firearms, horses, knives, kettles, awls, fire, steel, and metallic instruments for dressing hides. Besides, the conversation and instruction received from the traders has increased their knowledge, elevated their desires, and stimulated their industry. These are some of the effects of commerce, and this subject will meet with further discussion through these pages.

We are not aware of any great moral evils consequent on the trade with Indians in this section. The variations from truth and deceptions practiced by rival companies are, however, the greatest. The introduction of ardent spirits has been demoralizing and debasing, but has in no great degree tended to the depopulation of the tribes of whom we write. From a long period of actual observation and experience we can safely say that the whole number of deaths arising from the consequences of intoxicating drink does not amount to 100 during the past 20 years, from and including the Sioux to the Blackfeet. That it is morally wrong no one will doubt, but this has been much exaggerated, and can not be reckoned among the causes of their depopulation. If that cause is sought for it is very plain in the history of the smallpox, which even while we write is sweeping off the Crow and Snake Indians, upward of 1,200 of whom have died from that disease contracted on the Platte emigrant trail last summer. The destruction of Indians from cholera, measles, and smallpox since that road has been opened has been incredible and there is no probability of its decreasing. These are the causes of their depopulation and will be of their entire extinction. The introduction of firearms has been beneficial to the trade, and in some respects to the Indians. Deer, elk, and smaller game can be killed when buffalo are not found, and in default of horses to run them the Indians can support themselves with the gun.

The gun is a useful though not an indispensable implement. The loss of an Indian horse is easier replaced than that of his gun, as he could at any time steal the former from his enemies, and to get the latter would require means to purchase, which have been destroyed by its loss. Also the accident might happen when skins were of no value or unseasonable. Another advantage in having a gun is that the means of making a fire are thereby possessed, which on the plains is a matter of great consequence, and a gun often saves the lives of several travelers. In short, an Indian with a gun has double the chances of support that one without has. Should his horse be stolen he can use his gun, and if that is broken he can use his horse. By firearms a great many smaller animals are killed, and skins traded which would not otherwise be the case, though in hunting in bodies or large camps the gun is not much used, except when there are but few horses that they can catch. The possession of firearms has unquestionably promoted war. Many arrows may be shot, perhaps all the Indian has, without doing any damage unless at very close quarters, whereas at a distance or in the night guns are effective. It also facilitates waylaying and killing their enemies, a manner of which they are remarkably fond, and could not well be accomplished with arrows, lances, etc., without nearly equal danger to both parties. Guns and ammunition are considered the soul of warfare, more so than of the chase, and a few Indians thus armed are more efficient than a crowd with bows, lances, and war clubs. So much is this the case that the want of a sufficient number of guns often delays, and sometimes entirely stops, a war party.

There is only one way we know of by which the trade could be placed on a better basis, and that being inconsistent with the principles of our Government, is scarcely worth considering. It is that it should be a monopoly. A charter granted to a body of efficient people who could give bond to a large amount for their lawful prosecution of the trade, and their operations subject to the revision and examination of a competent board of directors.

EDUCATION

There are no serious or valid objections on the part of any Indians with whom we are acquainted to the introduction of schools, agriculture, the mechanical arts, or Christianity. We have examined the subject in all its bearings for upward of 20 years; counseled with Indians about it; and it appears to us very singular that as yet the Department or some charitable persons have done nothing in this respect for the Indians. It is the only way they can be really benefited, saved, recompensed for territory bought, or rendered useful. It is the only way by which they could eventually be brought to have some certain source or means of subsistence. They have often pressed upon us their desire that we should use our exertions to get some mission or school opened among them to instruct their children in agriculture and the mechanical arts. With this view we have for years corresponded with the Rev. G. I. De Smet of the St. Louis University (Jesuit), who intended and perhaps still intend to commence operations of the kind among them. Not being of the Catholic persuasion, it is not on that account that the Jesuits were thought by us the most competent for such a purpose, but that they have more zeal, knowledge, perseverance, and tact to manage Indians than any others we know of. Their religion is peculiarly adapted to that purpose.

The imposing rites and ceremonies of the Catholic Church would at once attract their attention and excite their interest; afterwards they could be made to comprehend. However, it is not with the grown Indians the commencement must be made. The first step to be taken is to stop, as much as possible, their internal wars, and this is rapidly being accomplished by the treaty made at Laramie in 1851, which has had the effect of making a general peace between all nations except the Blackfeet. This peace may suffer interruptions occasionally, by a few being killed, or horses stolen, but these things will be settled among themselves, and the peace continue, especially if the Indian agents are particular in enforcing the treaty stipulations. With the Blackfeet a peace must be made in some way and that at Laramie having proved successful, why not in the same way? They are very numerous and hostile, and nothing but a large appropriation judiciously distributed in merchandise could gain the point. Afterwards it might be kept up for a series of years by smaller annuities, and when the general end is gained these could be discontinued. The only way to work upon the wild Indian is through his cupidity and necessities; force is not to be thought of.

This point being gained, establishments should be formed among each tribe, at the same time receiving a number of their children and giving them a common English education and as soon as practicable bringing up these children in agricultural and pastoral pursuits.

Habits of industry should be inculcated as they grow up, and the field of their operations enlarged when they are grown, by portioning out lands and providing a market for their surplus stock and produce. Some of the useful mechanical arts could also be introduced, but only those that are useful in their present condition and growing state. A century or two may elapse before watchmakers, glass blowers, or even tailors and shoemakers would be necessary, though a few gunsmiths, blacksmiths, carpenters, and weavers would find immediate employment. The principles of the Christian religion would of course at the same time be taught, but the principal feature of these establishments, as soon as the boys and girls were able to work, should be industry, principally in agricultural and pastoral pursuits. The great errors into which missionaries have fallen are that they make the observance of religious duties the sole object and neglect the others.[16] Also their zeal in this induces them to interfere with the present government, domestic arrangements, and superstitions of the grown Indians, thereby incurring their enmity, disgust, or revenge. The present grown-up generation should be left entirely alone, not interfered with, no attempt made to convert them, or even induce them to work. It is useless, inexpedient, and subverts the general ends. The first thing a missionary does is to abuse the Indian for having a plurality of wives.

[16] Here Denig mildly protests against the unreasonable emphasis placed on the observance of religious rites by the missionaries to the exclusion of other duties.

Would the good missionary be so charitable as to clothe, feed, and shelter the supernumerary woman; should all the Indians follow his advice and have but one wife? Will the Indian consent to separate his children from their mothers, or to turn both adrift to please the whim of any man? This advice is uncharitable, unjust, and can only be excused on the plea of ignorance of their customs and feeling. The next difference that arises is that the priests take away all their charms, medicines, and idols, and present them their cross instead. Now as far as any of these old Indian reprobates can conceive the idea of the cross, it is nothing more than a different kind of idol in exchange for theirs. What in the name of common sense could induce old priests, in every other respect sane and well informed, to think that by administering baptism and giving an Indian the symbol of the cross they have thus converted them, we can not imagine. If the Indians believe anything thereby, it is that the image or medal possesses some intrinsic supernatural power to prevent them from personal harm or give them success in war, known to be efficacious by the whites, and is to them in fact nothing more than a different kind of medicine bird or medicine ball. Can they (the priests) suppose that an Indian, only a grade above the level of the brute in intelligence, could without education form a correct idea of the ordinance of Baptism, the Incarnation, the Trinity, the Crucifixion and Atonement and other abstruse points in which even whites, with all their education, can not agree?

These grown Indians are too ignorant and obstinate to think, too lazy to work, too proud to be instructed, and their formed habits too savage and firmly rooted to give way before the meek truths of the gospel. All such attempts must prove abortive; it is anticipating by an age what should be their present course among the children. We would say let all the grown generation die as they have lived, though before that event took place many of them would have the satisfaction of seeing their children in comparatively happy and improved conditions. This is the only right beginning. Bring them up in the proper way, impressing moral truths and industrious habits when young and fostering the same in maturity. The Government can do this, should do it, and would be extending a charity to a part of the human race but few sympathize with, and opening a way for the remnant of aborigines to become a useful and intelligent people. We repeat it, there are no objections to this among the Indians. Proffers of the kind would be readily acceded to by any tribe, even the Blackfeet, and all sensible traders would assist. It would not benefit them, might perhaps hurt their business some, and would in the end lead to its discontinuance. But this is of minor consideration. We are confident that establishments on the principles we have suggested would succeed and answer great ends. But they must begin with the children as their foundation, not merely for the observances of religious duties, without combining active agricultural and pastoral pursuits, with a judicious choice of mechanical arts.

It does not follow that the Indians should abandon their hunting altogether to accomplish these ends. Those who wished to hunt could still do so, as they now do at Red River, and when hunting failed, as it eventually must when white emigration settles the country, the Indians would find themselves in a position to live fully if not more comfortably than before. Some of the money of the United States could not be applied to a better purpose. One-half of the amount Congress expends on the repairs of some old bridge would be sufficient to rear and educate several hundred children. Indeed, after the boys and girls had attained the age of 12 to 15 years they could more than support themselves by their labor. Abstruse studies or extensive mental acquirements should not be striven for except with the view of providing teachers or physicians of their own nation, but generally the rudiments of English education, such as is taught the peasantry of England, would answer better. Too much education would produce an unwillingness if not an inability to work.

Physicians of their own people would tend more to banish their superstitions and encourage these institutions than all the preaching in the world. Correct medical knowledge would be apparent in its effects, and be the greatest acquirement in the eyes of the Indian.

With its introduction would disappear the host of jugglers, conjurers, medicine men, and humbugs that now impoverish and kill most of their patients. A distinct idea of crime and the necessity of law would follow. The democratic principles of government already implanted would assume an effective form and civilization and Christianity would be the result. To accomplish this present payments of annuities should not be curtailed, as it would hazard the ill feelings of the grown Indians who, seeing no immediate benefit arising, would become dissatisfied with the appropriation of their funds. Separate appropriations or funds could be raised for the purpose.

WARFARE

The usual cause of war among the prairie tribes is the stealing of horses. Indians must have horses, can not well live without them, and will risk everything to obtain them. Moreover, horses are looked upon in a measure as public property; that is, those nations who have few think they have a right to take them from those who have many. Whether it is a right or not they do it, and in these expeditions frequently men are killed on both sides. This produces an obligation on the part of the relatives of the deceased to revenge their deaths, and war continues with various successes on both sides. The occupation of war is also the most honorable an Indian can follow. The young men are not noticed, neither can they aspire to the hand of a respectable young woman, without having distinguished themselves in war excursions. They are taught this when young, and as things now stand, it is difficult to change. Nevertheless it can be done. Not immediately, but in the course of a few years. There is always an opening to the heart of the Indian through his love of gain. Most chiefs, soldiers, and heads of families are open to bribes. The object of war in the first place is gain, and the dangers attending it make it honorable.

This object (gain) must be superseded by an equivalent and the idea of honor transferred to other sources. Take, for instance, the Blackfeet, who are the most numerous and bloodthirsty nation on the upper Missouri. Assemble them in treaty and make a distribution of $25,000 or $30,000 in merchandise among them and the deputations of other nations with whom a peace is to be concluded. How would this operate? The soldiers of the camp who would be appointed to distribute this merchandise are the most powerful party, have generally the raising and leading of war parties, and would take a liberal share of the presents for themselves. The chiefs and heads of families would also receive a large amount and the rest be divided among the young men, warriors, women, etc. The peace would be made, all would be satisfied for the present; but unless these payments were continued for a number of years, or until the benefits of peace were realized and acknowledged, nothing would be gained. An Indian does not reflect upon what he has received but what is yet in store for him. The prospects of an annual repetition of these presents would induce them to keep the treaty stipulations. Why and how? The soldiers, chiefs, and heads of families, whose voices only could make war, are held in check by the prospects of gain, and should any parties be raised would be paid to stop, or if they continued and stole horses, or killed a few of the nation with whom peace had been made, the affair would be paid for and hushed up on both sides, on account of the coming presents.

The reason why persons killed in time of peace between two nations can be paid for, and privately not, is that in the former case the voices of all, except the immediate relations of the slain, are against revenge, inasmuch as it would affect their interests with regard to the presents granted by the treaty. This operation going on in both nations at the same time leaves the relatives too few to effect a revenge, and the dishonor is evaded by the compulsion. In the course of a few years all old causes for revenge would be forgotten. By visiting each other and exchanging property, horses (the usual cause of war) would become more equally divided, by being bought by those who wish them, instead of stolen. Acquaintance with each other’s language, intermarriages, and other ties would follow, and the advantage of receiving a large supply of merchandise without the labor of hunting skins for it, together with the honor and increase of power of the soldiers, by having the distribution of this merchandise, must effectually throw the popular voice against war. The voices of the women, though not consulted, would be felt. They are vain, fond of dress, and would, of course, be in favor of the treaty which enables them to gratify this passion in a greater degree by furnishing them with clothing gratis. Therefore war would be discontinued by them, and the hand of a peaceable man preferred to one whose conduct militated against their own interests and those of their parents. For we apprehend that the favor warriors find in the eyes of the women and their parents is the result of their success, not the glory in their bravery.

It is the horses stolen from their enemies that gives them wealth to purchase any woman they please, and the father-in-law is anxious to have a son-in-law who can at any time replace his loss in horses. Indians are poor; that is, they are always in need of articles they can not purchase, and getting a supply gratis is of great advantage to them. The power of these annuities is great, and could be wielded with sufficient force to bring different bands to war upon their own people, and compel them to preserve the treaty stipulations.

We do not think that the display of military force on treaty grounds is either necessary or politic. If to inspire a feeling of fear be the object, it would require the presence of three or four thousand men to effect it with the Blackfeet, and even then, there would be great danger of collision with the troops who would endeavor to enforce military regulations when they can not be understood and are not required. Neither would Indians be induced to assemble when such a body of armed men are brought without their consent, or if they did, it would be with hostile feelings, and they could give no assistance to the commissioners. A lesser force, or one inadequate to present the idea of coercion, would incur their contempt, as they would necessarily conclude that the Government had sent all the men they could raise, and the few present would be imposed upon.

Indians do not like to be forced into measures, the utility of which has yet to be made apparent. Besides, the spirit of treaty is compromise, not force, as would be implied by these proceedings. It must be a voluntary act on the part of the Indians, for and in consideration of a certain sum, to obtain the stipulations. Again it is entirely on the present state of the Indian and their government to carry out this treaty we depend after the military force be withdrawn. Their organization as pointed out in these pages shows them capable of preserving order among themselves on these occasions, and a few good, patient commissioners and sensible traders and interpreters would secure what is necessary when force or appearance of it would fail. If anything more was added it might be a few military officers in full uniform and a good band of music. After satisfaction the treaty would operate in detail as has been mentioned, and the next best thing would be to take deputations of the principal men of each nation to Washington, where they could council with their Great Father (the President), and at this time the power and disposition of the Government could be exhibited without giving offense, which in their return among their people would be made public and the proper feeling instilled. But Indians should never be treated with at the seat of Government for many reasons.

The principal is that no deputation of prairie tribes could be taken as the general voice, and even then would not think themselves treated with on fair grounds—would agree to any and everything and afterwards say they were forced to do it. Large bodies of whites in the interior and on treaty grounds would necessarily be very expensive, and are inexpedient, as pointed out, though the support of a great many Indians would be very little. They bring their supplies along, hunt their way back, and but a few groceries would be sufficient to feed them during the short stay the business required. Another thing not to be overlooked is that the assembling of different nations in a body at a certain point is a great affair to them. It forms an epoch, a date, an event, to be talked of for years. Each nation on these occasions feel themselves bound to be polite, liberal, and attentive to strangers. Hostilities for the time are laid aside or forgotten, and the whole active force of the nations on whose ground the treaty is held is put in motion to keep order. If the question of buying their lands is not introduced, all goes on well, but on this subject they are jealous and suspicious to a great degree.

In no instance should the principal of an Indian fund be placed in the hands of any member of these prairie tribes to be distributed by him to his people. They can not appreciate the use and expenditure of money; neither could they with safety be placed in charge of any large amount of goods for distribution.

If handed to the chief, they would be given by him to a few of his immediate relations and friends, and the rest of the camp would get nothing. The present way of distributing annuities is the best, if not the only one that could give general satisfaction, and is thus conducted. The whole amount of merchandise is separated into as many portions as there are bands in the nation, according to the number of lodges in each band. One of the bands is then visited by the Indian agent, who, with the advice and consent of the chief of the nation, chooses therefrom four to six soldiers and dresses them. The whole band, men, women, and children, are formed into a semicircle with these soldiers in front, and that portion of the annuities intended for the band is laid in front of the soldiers, who separate it equally among all, retaining, however, a reasonable share for themselves. This appears to give general satisfaction. We can suggest no change in the existing laws that might benefit the Indians, unless it be that Indian agents should be people who have a correct knowledge of Indian character. If it be really the object of the Government to benefit this race of people their agents should be chosen from experienced traders or others who have and still reside with them and are well acquainted with their manners and customs.

How can a stranger who perhaps never saw an Indian, merely by counseling with a few during his short annual visit, know their wants, study their welfare, or make satisfactory reports to headquarters? Besides, so much being dependent on these agents, their term of office should not be limited to a change in the administration, as at present. It is unlike other offices and requires many years’ close application and constant residence among Indians to be of any real benefit to learn in what manner they can be better regulated or to carry out any series of measures the Government may wish to introduce. The pay of these agents is also inadequate, and there are too few to be of much service. The Sioux Nation alone is numerous and widely extended enough to admit of an agency; the Mandan, Gros Ventres, and Arikara another; the Assiniboin and Crows a third, and the Blackfeet a fourth. As it at present stands, one man is appointed for all this, and the consequence is some of them are neglected, if not the greater number. It can not be otherwise. The nations are situated hundreds of miles apart and each scattered over an immense district. Even one nation can not be collected, consulted with, annuities distributed, and all business settled in a less time than six months and often more. Should the present officer do nothing but travel he could not make the round of the whole in a year.

PROPERTY