Fort Reno (a cluster of frame barracks), occupied a low hill which overlooked the valley of the Canadian, on whose green meadows piebald cattle were scattered like bits of topaz. Flowers starred the southern slopes, and beside the stream near the willows (in which mocking birds were singing), stood clusters of the conical tents of the Cheyennes, lodges of canvas made in the ancient form. Our way led to the Agency through one of these villages, and as we passed we saw women at their work, and children in their play, all happy and quite indifferent to the white man and his comment.
The Stouchs met us at the door of the big frame cottage which was the agent's house, and while Mrs. Stouch took charge of Zulime the Major led me at once to his office, in order that I might lose no time in getting acquainted with his wards. In ten minutes I found myself deep in another world, a world of captive, aboriginal warriors, sorrowfully concerned with the problem of "walking the white man's trail."
All that day and each day thereafter, files of white-topped wagons forded the river, keeping their westward march quite in the traditional American fashion, to disappear like weary beetles over the long, low ridge past the fort which stood like a guidon to the promised land. Here were all the elements of Western settlement, the Indians, the soldiers, the glorious sweeping wind and the flowering sod, and in addition to all these the resolute white men seeking their fortunes beneath the sunset sky, just as of old, remorselessly carrying their women and children into hardship and solitude. Without effort I was able to imagine myself back in the day of Sam Houston and Satanka.
Our trip around the reservation with the Agent began a few days later with an exultant drive across the prairie to the South Fork of the Canadian River. It was glorious summer here. Mocking birds were singing in each swale, and exquisite flowers starred the sod beneath our wheels. Through a land untouched by the white man's plow, we rode on a trail which carried me back to my childhood, to the Iowa Prairie over which I had ridden with my parents thirty years before. This land, this sky, this mournful, sighing wind laid hold of something very sweet, almost sacred in my brain. By great good fortune I had succeeded in overtaking the vanishing prairie.
The arrival of the Agent at each sub-agency was the signal for an assembly of all the red men round-about and Zulime had the pleasure of seeing several old fashioned Councils carried on quite in the traditional fashion, the chiefs in full native costume, their head dresses presenting suggestions of the war-like past. The attitudes of the men in the circle were at all times serious and dignified, and the gestures of the orators instinct with natural grace.
One of the Cheyenne camps in which we lingered was especially charming. Set amid the nodding flowers and waving grasses of a small meadow in the elbow of a river, its lodges were filled with happy children, and under sun-shades constructed of green branches, chattering women were at work. Paths led from tent to tent, and in the deep shade of ancient walnut trees, on the banks of the stream, old men were smoking in reminiscent dream of other days.
As night fell and sunset clouds flamed overhead, primroses yearned upward from the sward, and the teepees, lighted from within, glowed like jewels, pearl-white cones with hearts of flame. Shouts of boys, laughter of girls, and the murmur of mothers' voices suggested the care-free life of the Algonquin in days before the invading conqueror enforced new conditions and created new desires.
For two weeks we drove amid scenes like these, scenes which were of inspirational value to me and of constant delight to Zulime. My notebook filled itself with hints for poems and outlines for stories. In all my tales of the Cheyennes, I kept in mind Major Powell's significant remark, "The scalp dance no more represents the red man's daily life than the bayonet-charge represents the white man's civilization." Having no patience with the writers who regarded the Indian as a wild beast, I based my interpretation on the experiences of men like Stouch and Seger who, by twenty years' experience, had proved the red man's fine qualities. As leading actors in the great tragedy of Western settlement I resolved to present the Ogallallah and the Ute as I saw them.
At one of these informal councils between the Agent and some of the Cheyenne headmen, I caught a phrase which gave me the title of a story and at the same time pointed the moral of a volume of short stories. White Shield, one of John Seger's friends, in telling of his experiences, sadly remarked, "I find it hard to make a home among the white men."
Instantly my mind grasped the reverse side of the problem. I took for the title of my story these words: White Eagle, the Red Pioneer, and presented the point of view of a nomad who turns his back on the wilderness which he loves, and sets himself the task of leading his band in settlement among the plowmen. In a collection of tales, some of which have not been published even in magazines, I have grouped studies of red individuals with intent to show that a village of Cheyennes has many kinds of people just like any other village. "Hippy, the Dare Devil," "White Weasel, the Dandy," "Rising Wolf, the Ghost Dancer," are some of the titles in this volume. Whether it will get itself printed in my lifetime or not is a problem, for publishers are loath to issue a book of short stories, any kind of short stories. "Stories about Indians are no longer in demand," they say. Nevertheless, some day I hope these stories may get into print as a volume complementary to Main Traveled Roads, and They of the High Trails.