An Indian is but a man, after all, and is liable to his weaknesses, notwithstanding the self-command he obtains by severe drilling. Bough of the Oak was to supply a proof of this truth. He had been so unexpectedly successful in his late attempt at eloquence, that it was not easy to keep him off his feet, now that another good occasion to exhibit his powers offered. He was accordingly the next to speak.
"My brothers," said Bough of the Oak, "I am named after a tree. You all know that tree. It is not good for bows or arrows; it is not good for canoes; it does not make the best fire, though it will burn, and is hot when well lighted. There are many things for which the tree after which I am named is not good. It is not good to eat. It has no sap that Injins can drink, like the maple. It does not make good brooms. But it has branches like other trees, and they are tough. Tough branches are good.
The boughs of the oak will not bend, like the boughs of the willow, or the boughs of the ash, or the boughs of the hickory.
"Brothers, I am a bough of the oak. I do not like to bend. When my mind is made up, I wish to keep it where it was first put. My mind has been made up to take the scalps of ALL the pale-faces who are now in the Openings. I do not want to change it. My mind can break, but it can not bend. It is tough."
Having uttered this brief but sententious account of his view of the matter at issue, the chief resumed his seat, reasonably well satisfied with this, his second attempt to be eloquent that day. His success this time was not as unequivocal as on the former occasion, but it was respectable. Several of the chiefs saw a reasonable, if not a very logical a.n.a.logy, between a man"s name and his mind; and to them it appeared a tolerably fair inference that a man should act up to his name. If his name was tough, he ought to be tough, too. In this it does not strike us that they argued very differently from civilized beings, who are only too apt to do that which their better judgments really condemn, because they think they are acting "in character," as it is termed.
Ungque was both surprised and delighted with this unexpected support from Bough of the Oak. He knew enough of human nature to understand that a new-born ambition, that of talking against the great, mysterious chief, Peter, was at the bottom of this unexpected opposition; but with this he was pleased, rather than otherwise. An opposition that is founded in reason, may always be reasoned down, if reasons exist therefor; but an opposition that has its rise in any of the pa.s.sions, is usually somewhat stubborn. All this the mean-looking chief, or the Weasel, understood perfectly, and appreciated highly. He thought the moment favorable, and was disposed to "strike while the iron was hot."
Rising after a decent interval had elapsed, this wily Indian looked about him, as if awed by the presence in which he stood, and doubtful whether he could venture to utter his thoughts before so many wise chiefs. Having made an impression by this air of diffidence, he commenced his harangue.
"I am called the Weasel," he said, modestly. "My name is not taken from the mightiest tree of the forest, like that of my brother; it is taken from a sort of rat--an animal that lives by its wits. I am well named.
When my tribe gave me that name, it was just. All Injins have not names.
My great brother, who told us once that we ought to take the scalp of every white man, but WHO now tells us that we ought not to take the scalp of every white man, has no name. He is called Peter, by the pale-faces. It is a good name. But it is a pale-face name. I wish we knew the real name of my brother. We do not know his nation or his tribe. Some say he is an Ottawa, some an Iowa, some even think him a Sioux. I have heard he was a Delaware, from toward the rising sun.
Some, but they must be Injins with forked tongues, think and say he is a Cherokee! I do not believe this. It is a lie. It is said to do my brother harm. Wicked Injins will say such things. But we do not mind what THEY say. It is not necessary.
"My brothers, I wish we knew the tribe of this great chief, who tells us to take scalps, and then tells us not to take scalps. Then we might understand why he has told us two stories. I believe all he says, but I should like to know WHY I believe it. It is good to know why we believe things. I have heard what my brother has said about letting this bee-hunter go to his own people, but I do not know why he believes this is best. It is because I am a poor Injin, perhaps; and because I am called the Weasel. I am an animal that creeps through small holes. That is my nature. The bison jumps through open prairies, and a horse is wanted to catch him. It is not so with the weasel; he creeps through small holes. But he always looks where he goes.
"The unknown chief, who belongs to no tribe, talks of this bee-hunter"s squaw. He is afraid of so great a medicine-man, and wishes him to go, and take all in his wigwam with him. He has no squaw. There is a young squaw in his lodge, but she is not HIS squaw. There is no need of letting her go, on his account. If we take her scalp, he cannot hurt us.
In that, my brother is wrong. The bees have buzzed too near his ears.
Weasels can hear, as well as other animals; and I have heard that this young squaw is not this bee-hunter"s squaw.
"If Injins are to take the scalps of all the pale-faces, why should we not begin with these who are in our hands? When the knife is ready, and the head is ready, nothing but the hand is wanting. Plenty of hands are ready, too; and it does not seem good to the eyes of a poor, miserable weasel, who has to creep through very small holes to catch his game, to let that game go when it is taken. If my great brother, who has told us not to scalp this bee-hunter and her he calls his squaw, will tell us the name of his tribe, I shall be glad. I am an ignorant Injin, and like to learn all I can; I wish to learn that. Perhaps it will help us to understand why he gave one counsel yesterday, and another to-day. There is a reason for it. I wish to know what it is."
Ungque now slowly seated himself. He had spoken with great moderation, as to manner; and with such an air of humility as one of our own demagogues is apt to a.s.sume, when he tells the people of their virtues, and seems to lament the whole time that he, himself, was one of the meanest of the great human family. Peter saw, at once, that he had a cunning compet.i.tor, and had a little difficulty in suppressing all exhibition of the fiery indignation he actually felt, at meeting opposition in such a quarter. Peter was artful, and practised in all the wiles of managing men, but he submitted to use his means to attain a great end. The virtual extinction of the white race was his object, and in order to effect it, there was little he would have hesitated to do.
Now, however, when for the first time in many years a glimmering of human feeling was shining on the darkness of his mind, he found himself unexpectedly opposed by one of those whom he had formerly found so difficult to persuade into his own dire plans! Had that one been a chief of any renown, the circ.u.mstances would have been more tolerable; but here was a man presuming to raise his voice against him, who, so far as he knew anything of his past career, had not a single claim to open his mouth in such a council. With a volcano raging within, that such a state of things would be likely to kindle in the breast of a savage who had been for years a successful and nearly unopposed leader, the mysterious chief rose to reply.
"My brother says he is a weasel," observed Peter, looking round at the circle of interested and grave countenances by which he was surrounded.
"That is a very small animal. It creeps through very small holes, but not to do good. It is good for nothing. When it goes through a small hole, it is not to do the Injins a service, but for its own purposes. I do not like weasels.
"My brother is not afraid of a bee-hunter. Can HE tell us what a bee whispers? If he can, I wish he would tell us. Let him show our young men where there is more honey--where they can find bear"s meat for another feast--where they can find warriors hid in the woods.
"My brother says the bee-hunter has no squaw. How does he know this? Has he lived in the lodge with them--paddled in the same canoe--eat of the same venison? A weasel is very small. It might steal into the bee-hunter"s lodge, and see what is there, what is doing, what is eaten, who is his squaw, and who is not--has this weasel ever done so? I never saw him there.
"Brothers, the Great Spirit has his own way of doing things. He does not stop to listen to weasels. He knows there are such animals--there are snakes, and toads, and skunks. The Great Spirit knows them all, but he does not mind them. He is wise, and hearkens only to his own mind. So should it be with a council of great chiefs. It should listen to its own mind. That is wisdom. To listen to the mind of a weasel is folly.
"Brothers, you have been told that this weasel does not know the tribe of which I am born. Why should you know it? Injins once were foolish.
While the pale-faces were getting one hunting-ground after another from them, they dug up the hatchet against their own friends. They took each other"s scalps. Injin hated Injin--tribe hated tribe. I am of no tribe, and no one can hate me for my people. You see my skin. It is red. That is enough. I scalp, and smoke, and talk, and go on weary paths for all Injins, and not for any tribe. I am without a tribe. Some call me the Tribeless. It is better to bear that name, than to be called a weasel. I have done."
Peter had so much success by this argumentum ad hominem, that most present fancied that the weasel would creep through some hole, and disappear. Not so, however, with Ungque. He was a demagogue, after an Indian fashion; and this is a cla.s.s of men that ever "make capital" of abuses, as we Americans say, in our money-getting habits. Instead of being frightened off the ground, he arose to answer as promptly as if a practised debater, though with an air of humility so profound, that no one could take offence at his presumption.
"The unknown chief has answered," he said, "I am glad. I love to hear his words. My ears are always open when he speaks, and my mind is stronger. I now see that it is good he should not have a tribe. He may be a Cherokee, and then our warriors would wish him ill." This was a home-thrust, most artfully concealed; a Cherokee being the Indian of all others the most hated by the chiefs present;--the Carthaginians of those western Romans. "It is better he should not have a tribe, than be a Cherokee. He might better be a weasel.
"Brothers, we have been told to kill ALL the pale-faces. I like that advice. The land cannot have two owners. If a pale-face owns it, an Injin cannot. If an Injin owns it, a pale-face cannot. But the chief without a tribe tells us not to kill all. He tells us to kill all but the bee-hunter and his squaw. He thinks this bee-hunter is a medicine bee-hunter, and may do us Injins great harm. He wishes to let him go.
"Brothers, this is not my way of thinking. It is better to kill the bee-hunter and his squaw while we can, that there may be no more such medicine bee-hunters to frighten us Injins. If one bee-hunter can do so much harm, what would a tribe of bee-hunters do? I do not want to see any more. It is a dangerous thing to know how to talk with bees. It is best that no one should have that power. I would rather never taste honey again, than live among pale-faces that can talk with bees.
"Brothers, it is not enough that the pale-faces know so much more than the red men, but they must get the bees to tell them where to find honey, to find bears, to find warriors. No; let us take the scalp of the bee-talker, and of his squaw, that there may never be such a medicine again. I have spoken."
Peter did not rise again. He felt that his dignity was involved in maintaining silence. Various chiefs now uttered their opinions, in brief, sententious language. For the first time since he began to preach his crusade, the current was setting against the mysterious chief. The Weasel said no more, but the hints he had thrown out were improved on by others. It is with savages as with civilized men; a torrent must find vent. Peter had the sagacity to see that by attempting further to save le Bourdon and Margery, he should only endanger his own ascendancy, without effecting his purpose. Here he completely overlaid the art of Ungque, turning his own defeat into an advantage. After the matter had been discussed for fully an hour, and this mysterious chief perceived that it was useless to adhere to his new resolution, he gave it up with as much tact as the sagacious Wellington himself could manifest in yielding Catholic emanc.i.p.ation, or parliamentary reform; or, just in season to preserve an appearance of floating in the current, and with a grace that disarmed his opponents.
"Brothers," said Peter, by way of closing the debate, "I have not seen straight. Fog sometimes gets before the eyes, and we cannot see. I have been in a fog. The breath of my brother has blown it away. I now see clearly. I see that bee-hunters ought not to live. Let this one die--let his squaw die, too!"
This terminated the discussion, as a matter of course. It was solemnly decided that all the pale-faces then in the Openings should be cut off.
In acquiescing in this decision, Peter had no mental reservations. He was quite sincere. When, after sitting two hours longer, in order to arrange still more important points, the council arose, it was with his entire a.s.sent to the decision. The only power he retained over the subject was that of directing the details of the contemplated ma.s.sacre.
CHAPTER XXIII.
Why is that graceful female here With yon red hunter of the deer?
Of gentle mien and shape, she seems For civil halls design"d; Yet with the stately savage walks, As she were of his kind.
--Pinkney.
The family at Castle Meal saw nothing of any Indian until the day that succeeded the council. Gershom and Dorothy received the tidings of their sister"s marriage with very little emotion. It was an event they expected; and as for bride-cake and ceremonies, of one there was none at all, and of the other no more than has been mentioned. The relatives of Margery did not break their hearts on account of the neglect with which they had been treated, but received the young couple as if one had given her away, and the other "had pulled off her glove," as young ladies now express it, in deference to the act that generally gives the coup de grace to youthful female friendships. On the Openings, neither time nor breath is wasted in useless compliments; and all was held to be well done on this occasion, because it was done legally. A question might have been raised, indeed, whether that marriage had taken place under the American, or under the English flag; for General Hull, in surrendering Detroit, had included the entire territory of Michigan, as well as troops present, troops absent, and troops on the march to join him. Had he been in possession of Peter"s ruthless secret, which we happen to know he was not, he could not have been more anxious to throw the mantle of British authority around all of his race on that remote frontier, than he proved himself to be. Still, it is to be presumed that the marriage would have been regarded as legal; conquered territories usually preserving their laws and usages for a time, at least. A little joking pa.s.sed, as a matter of course; for this is de rigueur in all marriages, except in the cases of the most cultivated; and certainly neither the corporal nor Gershom belonged to the elite of human society.
About the hour of breakfast Pigeonswing came in, as if returning from one of his ordinary hunts. He brought with him venison, as well as several wild ducks that he had killed in the Kalamazoo, and three or four prairie hens. The Chippewa never betrayed exultation at the success of his exertions, but on this occasion he actually appeared sad. Dorothy received his game, and as she took the ducks and other fowls, she spoke to him.
"Thank you, Pigeonswing," said the young matron. "No pale-face could be a better provider, and many are not one-half as good."
"What provider mean, eh?" demanded the literal-minded savage. "Mean good; mean bad, eh?"
"Oh! it means good, of course. I could say nothing against a hunter who takes so good care of us all."
"What he mean, den?"
"It means a man who keeps his wife and children well supplied with food."
"You get "nough, eh?"
"I get enough, Pigeonswing, thanks to your industry, such as it is.
Injin diet, however, is not always the best for Christian folk, though a body may live on it. I miss many things, out here in the Openings, to which I have been used all the early part of my life."
"What squaw miss, eh? P"raps Injin find him sometime."
"I thank you, Pigeonswing, with all my heart, and am just as grateful for your good intentions, as I should be was you to do all you wish. It is the mind that makes the marcy, and not always the deed. But you can never find the food of a pale-face kitchen out here in the Openings of Michigan. When a body comes to reckon up all the good things of Ameriky, she don"t know where to begin, or where to stop. I miss tea as much as anything. And milk comes next. Then there"s buckwheat and coffee--though things may be found in the woods to make coffee of, but tea has no subst.i.tute. Then, I like wheaten bread, and b.u.t.ter, and potatoes, and many other such articles, that I was used to all my life, until I came out here, close to sunset. As for pies and custards, I can"t bear to think of "em now!"
Pigeonswing looked intently at the woman, as she carefully enumerated her favorites among the dishes of her home-kitchen. When she had ended, he raised a finger, looked still more significantly at her, and said:
"Why don"t go back, get all dem good t"ings? Better for pale-face to eat pale-face food, and leave Injin Injin food."
"For my part, Pigeonswing, I wish such had ever been the law. Venison, and prairie-fowls, and wild ducks, and trout, and bear"s meat, and wild pigeons, and the fish that are to be found in these western rivers, are all good for them that was brought up on "em, but they tire an eastern palate dreadfully. Give me roast beef any day before buffalo"s hump, and a good barn-yard fowl before all the game-birds that ever flew."
"Yes; dat de way pale-face squaw feel. Bess go back, and get what she like. Bess go quick as she can--go today."
"I"m in no such hurry, Pigeonswing, and I like these Openings well enough to stay a while longer, and see what all these Injins, that they tell me are about "em, mean to do. Now we are fairly among your people, and on good terms with them, it is wisest to stay where we are. These are war-times, and travelling is dangerous, they tell me. When Gershom and Bourdon are ready to start, I shall be ready."