Chapter XI

THE PARSON BROWNLOW OF THE INDIAN SERVICE.

To my readers of the Pacific coast, I need say nothing in commendation of this writer. He is too well known to require an introduction. But that his communication may be appreciated by those who do not know “The Captain,” it may be well to state that he is a member of the old-school Presbyterian church, has long resided West, is respected by all who know him, as a man of unimpeachable honor and integrity. His heart is in his work, and he talks and acts toward the Indians under his charge more as a father than as an officer. A zealous churchman and partisan, he is positive in character, and fearless as a speaker; while he may be lacking in some minor qualities, he has so many important and useful ones that qualify him for his position, that the deficiency, if any, is not felt. As a christian civilizer of Indians he ranks with Father Wilber, of Yakama, and other noble-hearted men.

Warm Springs has been assigned to the Methodist Church; yet so much confidence has Captain Smith inspired by his success, that they have not recommended his removal. In this they have consulted the higher and purer motives that should, and often do, control men in important matters. _He_ should be permitted to hold his office _during life_.

This communication, coming from such a man, is worthy of careful consideration; touching, as it does, the key-notes of the great question of the Christianization of the Indians.

WARM SPRINGS AGENCY, OREGON.

HON. A. B. MEACHAM:——

MY DEAR SIR,——Believing that the work you contemplate publishing
is designed to teach the minds of men the capability of the
Indian race to be morally, religiously and socially advanced;
and having had the experience of a residence of some seven years
among the confederate tribes and bands of Middle Oregon, as
agent; and further believing that I have in some degree mastered
the great problem of their civilization, I willingly contribute
anything that may serve to give your readers a correct idea of
the progress they have really made; and they are still going
forward.

It will be necessary to go back to the time I first came among
them. A more degraded set of beings I am sure did not exist on
the earth, nor was the condition of most of the Indians on this
coast much better.

The mind of man would not conceive that human beings could get
so low in the scale of humanity as they were; and I am sure, if
they had been left to the instincts of their own wild and savage
natures, they could never have been so low down as they were.

God’s holy Sabbath was set apart as a day of licentiousness and
debauchery. Drinking and gambling had become common. Their women
were universally unchaste, and were taught to believe that
lewdness was a commendable practice, or even a virtue.

Diseases and death were entailed on their posterity. The men had
to submit at the point of the bayonet; the consequence was, the
Indians had lost all confidence in the honesty and integrity of
white men.

This state of affairs was principally owing to the military
being brought into close proximity to them. Some of the officers
had built houses, and were living with Indian women.

After I came here (the military having been removed previously)
the Snake Indians commenced making raids on the Reservation.

I was asked “if I wished the military to protect us.” I
answered, “No.” I preferred the raids of the Snake Indians to
the presence of the soldiers; for I doubted if I would be able
in twenty years to wipe out the evidences of the military having
been amongst them; and I am sorry to say, that the agents and
employés set over them to teach them had also contributed
largely to their degradation.

One of the agents has been frequently heard to say, “that he
thought the best way to civilize the Indians was to _wash out_
the color.” They had accomplished what they were able to in that
line. While it is certain that one agent came here a poor man,
and went away wealthy, to say nothing of the lesser pickings
which employers and contractors were allowed to take.

How to restore the lost confidence in the white man seemed on my
arrival a herculean task. My first work was to get rid of all
contaminating influences, by discharging bad men and filling
their places with good, moral, and religious persons. The
reformation at first seemed slow, but gradually increased from
day to day. I was soon able to start a Sabbath school, and
divine services were held every Sabbath.

The Indians, old and young, were placed in classes, and
appropriate teachers set over them. Soon our large and
commodious house of worship was filled to its utmost capacity by
old and young, male and female, all seemingly eager to pick up
the crumbs of comfort that fell from God’s holy word; and from
Sabbath to Sabbath this was continued.

Then came a change; officers from the army were ordered to
relieve agents. The Sabbath was soon disregarded; Christian and
moral men had their places made unpleasant, and were compelled
to resign. Their places were filled by others who cared for
nothing of the kind, and everything was relapsing into its
former condition.

When I was again permitted to return I found things but little
better than when I first came. However, I immediately set to
work again, and, I think I can truly say, with full success. We
have now three Bible-classes that read a verse around, and seem
to comprehend very well what they read.

The old men are all in a class, and a person is appointed to
read a chapter and explain it to them every Sabbath day. Many
who cannot read can quote a large amount of Scripture. Quite a
number, both men and women, lead in prayer, and many families
maintain family worship, seemingly living Christian lives. We
give out a psalm; many of the young people find it about as
readily as we do, and can lead the music. The first week of the
new year was observed as a national prayer-meeting, which was
well attended; some for the first time acknowledging Christ as
their Saviour. We have at this time nearly one hundred
professing to live Christian lives, and we seem to be adding,
from day to day, such as I hope will be saved. Our day-school
has been a great success for the last two years; before that it
was a failure, and I am now convinced that it was the fault of
the teachers not understanding the management of Indian
children. We have quite a number of children who read and speak
fluently, commit to memory easily, using the slate to advantage,
demonstrating their capability to learn as readily as white
children, provided they can have the same advantages.

There are white children in the school who do not advance as
rapidly as some of the Indian children, thus exploding the
general opinion that, as a race, they are merely imitative
beings, but cannot originate an idea. The true Indian character,
I fear, is very little understood, and still it seems almost
anybody can write lectures on it, and with about as much truth
in them as Æsop’s fables contain.

I have found them much more susceptible of moral and religious
advancement than the white man, giving them the same
opportunities; and I account for it in the fact that you never
find an infidel among them unless made so by white men. They all
acknowledge a Supreme Being that overrules all things. They may
have a very crude notion of the worship due to such a Creator,
but so soon as they are taught the true worship, they become
very zealous, and they have no scoffers to discourage them.

One fatal error has been in admitting them into churches,
without any change of heart, to enjoy all its privileges;
consequently they were not restrained by any inward principle,
and never became any better. To make a Christian religious,
intelligence, as well as zeal, is necessary. If we are to be
judged by God’s law, we should be acquainted with it, and it is
as needful for an Indian as for a white man to know _that_ law
in order to become a Christian.

The Catholics take them into the church, whether converted or
not; and they are never made any better, but rather worse, for
they are kept ignorant and superstitious. This was the case
here, and these Indians are well aware of these facts. I have my
doubts if a single Indian can be found on this coast that has
been made any better by the Catholics.

I am credibly informed that they say mass in the morning, then
run horses and play cards the remainder of the day; and all this
under the eye of the priest.

At the time of my coming here polygamy was indulged to the
fullest extent. Their women were bought and sold, and used as
beasts of burden, and when old, were kicked out at pleasure, to
get their living as best they could, or die of want.

I immediately set myself to work to remedy this evil, by telling
them it was in violation of God’s holy word; then I was asked
why we did not put a stop to it among the Mormons. I finally
succeeded in securing a law prohibiting it in the future;
allowing all who had more than one wife to get rid of her as
best they could, but any one violating the law should be
punished by fine or imprisonment.

I was soon after enabled to pass an amendment that where there
was more than one wife, if one wished to leave, their husbands
had no control over them. Under this rule nearly all had left.

On last Sabbath, a woman got up in church and said she was fully
convinced that she had been living in violation of God’s holy
word. She had lived with her husband a long time; he had always
treated her well, and she loved him,——but she loved her Saviour
more, and for the sake of heaven and happiness she had to give
him up. She was much affected. I was reminded of the words of
our Saviour when he said, he had “found no such faith, no, not
in Israel.”

Her confession has led others to the same conclusion; and I
think we can truly say, the days of polygamy are ended among
these people, or soon will be. The merchandise of their women
was a source of great annoyance to them. Their girls brought
from three to ten head of horses, owing generally to the manner
their parents were able to dress them for the market. This
system was very hard to get rid of, but it has entirely ceased
for the last three years. By law they are required to be married
by the agent; for violation of this law they are punished. No
divorces are granted, except in cases of adultery. Cards, or any
other devices for gambling, found about their premises, make
them liable to a fine of twenty-five dollars, or ten days’ work
on the highway; as does, also, gambling, or drinking ardent
spirits, and refusing to tell where it was obtained. Adultery is
severely punished; and now I am able to add another law entirely
prohibiting polygamy.

Our court consists of the “Head Chief” and six selected men,——
the agent presiding, an Indian acting as sheriff, who arrests
and brings into court all offenders, and subpœnas witnesses. The
councils are always opened by prayer by some of the Indians.

Their agricultural affairs and social relations have undergone a
great change. When I came among them they were wrapped up in
their filthy blankets, eating their meals——if meals they could
be called——off the ground like the pigs.

They had but few houses. Their crops probably did not exceed
three hundred bushels in any season; they were living on the
roots they digged in the mountains and the fish they caught in
the streams, and not one pound of anything on the Reservation. I
purchased for them a limited amount of seed——they packing it
forty miles. This enabled them to raise five thousand bushels of
wheat, with a good supply of assorted vegetables.

This seemed to give them new life, and they have been steadily
increasing ever since.

Their crop, the last season, has been estimated at from twelve
to fifteen thousand bushels of wheat, with an abundance of
vegetables of all kinds.

Now they have some forty houses, with logs hauled and lumber
partly sawed for perhaps twenty more.

Many families sit around tables well furnished with the luxuries
common with white people. As to their dress, they will compare
very favorably with many country congregations.

The women and children come to church clean and nice, many of
them dressed equal to white women.

I have built a house, 18 × 42 feet, for a female school. In this
house, if I shall remain here a short time longer, I shall
expect to accomplish much, as I propose to teach their women
domestic economy,——a thing they are very little acquainted with,
as are they also with the preparation of vegetable foods, to
make them palatable; and for this reason they are less used
than they should be, and they depend too much on the chase and
fisheries.

This makes it necessary to leave their homes at times, and keeps
up filthy habits, and their homes are not made comfortable as
they would be if they looked to the ground for support; and they
could be better induced to give up the chase and become settled
and comfortable, much to the benefit of their health.

During the last year probably less than one half of the usual
number left the Reservation in search of food, and I find the
increase in numbers has been surprising. In roaming around,
their children can never be educated, as they only come to
school in the winter months, and forget what they learn by the
next winter.

The sooner Indians can be brought to look to the earth for a
support, the better; or, in other words, the Bible and the
plough are the only civilizers of the human family.

That has been my experience with these Indians, notwithstanding
the scoffs and jeers of infidels, who would like to bring all
mankind down to a level with the wild and barbarous Indians; and
these are generally the kind of men who wish them transferred
from the civil to the military authorities.

This experiment has been tried, and we have seen the result.
They may have been in some measure controlled, but never made
any better,——always worse. Their object has been to control
them,——not to civilize them.

President Grant’s humane policy _has done more towards
civilizing the Indians than all things heretofore done_; and it
is yet in its infancy, while everything that could be has been
brought to bear against it, to make it unpopular if possible.

Here let me say a word in regard to yourself. I have the fullest
confidence that the earnest manner in which the work was
seconded and pushed forward during your superintendency has
greatly contributed to its success among the Indians of Oregon,
who, I think, can compare favorably with any others in the
United States.

Good results were apparent among these Indians, and I presume
also others, immediately after the holding of that general
council at Salem in the fall of 1871. What they saw and heard
there gave them faith in the good intentions of the Government
towards them, and encouraged them to try and do something for
themselves; and your general manner of treating and talking to
them was well calculated to inspire them with confidence and a
desire for improvement.

These Indians have been repeatedly advised to leave the
Reservation by designing men, on the ground that under the
fourteenth amendment to the Constitution they are citizens,
entitled to both settle where they please, and to enjoy all
other rights appertaining to citizenship.

They have succeeded in drawing away something over a hundred,
who are roaming over the country; and some fears are entertained
that should the military attempt to force them to return there
may be trouble, and perhaps a repetition of Modoc scenes.

If this should be the case, the fault clearly would not be with
the policy of the administration, but with its enemies, who by
their mischievous interference have induced the Indians to
leave.

I think the facts will bear me out in the statement that if the
only contact of the Indians with the whites had been with true
Christian men, there never would have been any, or, at least,
very little trouble with them.

The cases are not wanting where men of high moral and Christian
character have succeeded admirably in controlling Indians, by
showing decision and firmness where it was needed, leniency and
favor where it was appreciated, and dealing honestly and
honorably in all things.

The results shown, where the contact was between them and such
men, even though it did not continue for any great length of
time, indicate clearly enough what might have been the present
condition of these “wards of the nation” if none but good
influences had been brought to bear upon them. We should have
heard fewer details of revolting massacres, there would have
been fewer costly wars and campaigns, that now go to fill up the
pages of U. S. history; and it is no idle fancy, but a logical
deduction, to presume that they might at present be
self-supporting, instead of at the expense they now are, and
must be for some time to come; if indeed they were not able to
contribute something to the support of the Government. Very much
might be said on this subject, but as you probably prefer facts
to theories, incidents to deductions, I will not intrude mine
upon you.

Hoping that your work may be successful in assisting to lead
people to form just and correct conclusions and ideas in regard
to the Indian question,

I remain,

Yours respectfully,

JOHN SMITH,

_U. S. Indian Agent at Warm Springs, Oregon._

Here is a man talking of a subject who knows whereof he writes; so far at least as relates to his own experience and observation.

His success, as declared by his letter, is established by many living witnesses, and the anthems of praise that go up from this mountain home of the red men.

The reader who peruses the foregoing letter will not fail to discover that Captain Smith’s heart is in the work, and that he is animated by a true Christian spirit in his labors with his people.

I do not, however, endorse all his strictures on the effects of the Catholic Church, in its labors in behalf of the Indian race. I know many worthy men, who are honestly laboring for them, who are members of the Catholic Church. There is a difference in the polity of that and Protestant Churches, and, however strong my own prejudices may be in favor of the latter, I am not insensible to the fact that the Catholic Church has manifested a great interest in these people. Let them be judged by their works.

Unfortunately for the world, Christianity has not, and does not, divest its followers of the common inheritance of poor weak human nature, and of the passions and prejudices that close our eyes to the virtues and honor due those who differ from us. More charity, more justice, preached and practised, would make man far happier.

In December, 1871, I visited Warm Springs Agency. I remained several days; during which time a series of meetings were held at the agency. From the record kept of that meeting I make a short synopsis. Agent Smith, when his people were assembled in the school-house, called on an Indian to offer prayers. I confess that I was somewhat surprised to witness the response, by a man whose childhood had been passed in a wild Indian camp, and whose youth had witnessed scenes of warfare against the white man, and who had been compelled to accept this poor home, in lieu of the beautiful prairies of “John Day’s” river country,——the name of a branch of the Columbia. A hymn was sung by the people. Nowhere have I ever seen exhibited a more confiding trust in God than was shown by them.

After the preliminaries were over, a discussion was opened on the several matters pertaining to the interests of the Indians,——their church, school, business matters, investment of funds, etc.

The social and civil customs were brought up. We insisted that polygamy was a great crime, and that they should abolish the law permitting it.

The meeting increased in interest and earnestness for several days. We finally proposed that those of them who were willing should come out squarely and renounce all their old ways, and take new names, or, at least, add to their old ones a plain American name. The people were warmed in their hearts. The occasion was one of intense interest. Here were those who had come up from a low, debased condition, through the labors of Christian white men, until they stood on the threshold of a higher life than they had as yet known. It was to them an important step.

The speeches made gave evidence of thought and forecast of mind. They did not rush blindly forward without counting the cost.

This scene reminds me of a Methodist camp meeting in olden time, when people were moved by some invisible power to flee from the wrath to come; when the preacher would call, and exhort, and pray, and a great overshadowing presence touched all hearts, and drove away careless thoughts and selfish purposes, and the multitude would seem to melt and mingle in common sympathy; when saints could throw their arms around sinners, and make them feel how much they loved them, and how earnestly they desired their salvation; when brave old sinners hesitated, faltered and trembled, and strong, brave Christians would then renew the contest in behalf of religion. Men who had knocked elbows for life would meet at a common altar, or gather in knots and surround some stubborn, hard-hearted sinner, who, with thoughtful brow, would whittle sticks and spit, and whittle again, sometimes throwing the chips away from him, indicating “I won’t;” and then, when some more pointed word of argument, or love, was sent home to the sinner’s heart, he would turn the stick and whittle the chips toward him, thus saying, “I may;” until at last, when the preacher calls, “Who will be the next?” the repentant one drops his stick, shuts his knife, draws his bandanna to his eyes, starts forward, escorted by his pious exulting friends, who clear the way for the now penitent man.

The preacher comes down from the stand, clapping his hands, and with streaming eyes shouts, “Thank God, another sinner has turned to the Lord!” extends his hand, and utters a few kind words in the listening ear, and resumes, “Who will be the next?”

A cowardly sinner, who dares not come out from the world, and is not brave enough to stand before the battery of divine power, turns and flees, not from the wrath to come, but from the means that are intended to make him whole. He is followed by kind-hearted Christian friends and brought back, and he, too, surrenders; and the preacher says, “Thank the Lord!” and the brethren shout, “Amen! Amen.”

And thus the work goes on until all are converted, or give evidence of penitence, save, perhaps, some strong-willed, hard-hearted, cool-headed one, and then especial efforts are made in his behalf. If he does, at last, yield his stubborn will, the joy is unbounded.

This picture I have made, is a true one of western camp-meetings, and equally true of the Indian meeting held at Warm Springs in December, 1871. I was to that what the presiding elder was to a camp-meeting. Capt. Smith was the “preacher in charge.” After one or two days of speech-making, when all hearts were thoroughly aroused, the proposition above referred to was made. I shall never forget the scene that followed. “Who will be the first to throw away his Indian heart, laws, customs, and be from this day henceforth a white man in everything pertaining to civilization?” Silence reigned; all eyes turned toward “Mark,” head chief. He realized the situation, saw how much of the welfare of his people depended on his example. He saw, besides, his three wives and their ten children.

He arose slowly, half hesitating, as though he had not fully made up his mind what to do. The presence of his women embarrassed him. He said, “My heart is warm like fire, but there are cold spots in it. I don’t know how to talk. I want to be a white man. My father did not tell me it was wrong to have so many wives. I love all my women. My old wife is a mother to the others, I can’t do without her; but she is old, she cannot work very much; I can’t send her away to die. This woman,” pointing to another, “cost me ten horses; she is a good woman; I can’t do without her. That woman,” pointing to still another, “cost me eight horses; she is young; she will take care of me when I am old. I don’t know how to do; I want to do right. I am not a bad man. I know your new law is good; the old law is bad. We must be like the white man. I am a man; I will put away the old law.”

Captain Smith, although a Presbyterian, behaved then like an old-fashioned Methodist, shouting, “Thank God! Thank God, the ice is broke!”

Mark remained standing, and resumed: “I want you to tell me how to do right. I love my women and children. I can’t send any of them away; what must I do?” The old chief was moved, and his upheaving breast gave proof that he was _a man_. Silence followed, while he stood awaiting the answer,——a silence that was felt.

Here was a people, in the very throes of a new life, making effort to overcome the effects of savage birth and education. The heart of this question was bared. This old superstition was still lingering in their lives, part and parcel of the very existence of the people. It remained with them even after they had put away their religious faith and accepted that of their Christian teachers.

We had long before seen the struggle that it would cost,——the embarrassments that polygamy threw into the question. Our mind was made up, or we thought it was, and, motioning the chief to be seated, we arose and said:——

“I know how much depends on my words. This is a great question. It has always been a hard thing to manage. My heart is not rock. I sympathize with you; Captain Smith feels for you. We will tell you what to do. No man after this day shall ever marry more than one woman. No woman shall ever be sold. The men that have more than one wife must arrange to be lawfully married to one of them. The others are to remain with him until they are married to other persons, or find homes elsewhere. If they do not marry again, the husband must take care of them and their children.”

After a few moments, the chief arose, and said, “I understand; that is right. I will give all my wives a choice. I will be a white man from this day;” and then, advancing toward the desk, he was welcomed by friendly greeting from the white men present.

Holding him by the hand I said to him, “I welcome my red brother to our civilization. You are now a man; our people do not consider the color of a man; it is his heart, his life. What name will you take?”

He hesitated, looking down for a moment; then raising his eyes to my own with earnest gaze, he inquired if he might take my name, saying that he liked it because it sounded well.

Acknowledging the compliment, I extended my hand, and addressed him as Mr. Mark Meacham, which was greeted with great applause. His second wife, Matola, arose and made a short speech, inquiring what was to become of her and her children. “Is your heart made of stone? Can I give Mark up? No I won’t; he will want my children. I want them. I won’t go away. I am his wife. I am satisfied with being his second wife; we did not know it was wrong. Nobody told us so. We get along well together. I won’t leave him; I am his wife.” The plan was explained, and she was reconciled. John Mission was next to follow Mark, saying, “that when he was a small boy, he first heard about the new law. He had waited for the time when his people would come to it. They have come now. I am glad in my heart. I give you my hand.”

Billy Chinook said, “I throw away the law my fathers made. I take this new law. I have two wives. They are both good. If anybody wants one of my wives, he can have her; if he don’t, she can stay. Long time I have waited for the new law. It has come. I give you my hand.”

Hand-shaking was renewed, and then one after another arose and made short speeches, and came forward and were enrolled; the captain growing warmer and more enthusiastic as each new name was entered on the roll. Nearly one hundred had come out squarely, and we adjourned the meeting to the following day.

On reassembling, next morning, the invitation was renewed, and nearly all of the men present surrendered. Sitting moody, gloomy, silent, was a tall, fine-looking fellow, with a blanket on his shoulders. His name was Pi-a-noose.

He had been called on several times, but had not responded until near the close of this civil revival. Unexpectedly he laid aside his blanket and arose. Every eye was turned on this man, because he had opposed every new law. While he was a peaceable, quiet man, he was a strong one, and had always exercised great influence, especially with the younger men.

He began to talk,——breaking a breathless silence, because it was supposed that he would take a stand against the new law,——the Indian way of speaking of all new rules. His speech was one of vast importance to his hearers, and was as follows:——

“I was born a wild Indian. My father was a wild Indian. A long time I have fought you in my heart. I have not talked much; I wanted to think. I have thought about the new law a great deal. I thought I would not have the new law. My heart says No! I cannot fight against it any longer. I am now going to be a white man. I will give up the old law.”

He advanced towards the desk, and the captain, unable to restrain his emotions of pleasure, gave vent to exclamations of gladness by slapping his hand on the desk, while tears came to his eyes in proof of his pleasure. The hand-shaking that followed was of that kind which expressed more than words. A throng gathered around Pi-a-noose, congratulating him.

Here was a scene that would have touched the heart of man possessed of any feeling,——a savage transformed into a man! The world scoffs at such sentiments, because it seldom witnesses a spectacle so grand in human life. Indians who have passed into that new life are like white men newly converted to Christianity. Our meeting adjourned with great demonstrations of pleasure on the part of all interested.

The captain called his employés together for prayer-meeting. A few Indians were present, taking part in the exercises. Strange sounds,——those of prayer going up from an Indian agency, where, in years agone, shouts of revelry and bacchanalian songs arose from throats that were used to the language of the debauchee; even officers, if history be true, had taken part in the disgraceful orgies.

This agency has two classes of Indians——one that are anxious to advance; the other who, adopting the religion of white men, are loth to abandon their old habits. The former are fast coming up to the estate of civilized, Christianized manhood. A few years more and the treaty will expire, and then those who are qualified should be admitted to citizenship, and the remainder removed to some locality where they could find suitable lands for cultivation. This will not probably be done. The Government owes these people a debt that it may be slow in paying.

The Dalles fishery should be returned to them, and a peaceful enjoyment of its privileges guaranteed. Captain Smith should be permitted to remain with those for whom he has done so much, and who regard him with reverence. This may not be either, because the success of party will require another change in the policy.

A new administration may change the whole plan of civilization, and remand these Indians back to the care of their first masters, or into the hands of the politicians. In either event, it will be a misfortune to those who have advanced so much under the humane policy of the present administration. Warm Springs has had but two agents in eight years. This agency has legends and romantic stories connected with its people, one of which I propose to give in other connections.