CHAPTER XV. UNCLE JOHN SMITH.
Many of the men of the border were blunt in manners, rude in speech, driven to the absolute liberty of the far West with better natures shattered and hopes blasted, to seek in the exciting life of the plainsman and mountaineer oblivion of some incidents of their youthful days, which were better forgotten. Yet these aliens from society, these strangers to the refinements of civilization, who would tear off a bloody scalp even with grim smiles of satisfaction, were fine fellows, full of the milk of human kindness, and would share their last slapjack with a hungry stranger.
Uncle John Smith, as he was known to every trapper, trader, and hunter from the Yellowstone to the Gila, was one of the most famous and eccentric men of the early days. In 1826, as a boy, he ran away from St. Louis with a party of Santa Fe traders, and so fascinated was he with the desultory and exciting life, that he chose to sit cross-legged, smoking the long Indian pipe, in the comfortable buffalo-skin teepee, rather than cross legs on the broad table of his master, a tailor to whom he had been apprenticed when he took French leave from St. Louis.
He spent his first winter with the Blackfeet Indians, but came very near losing his scalp in their continual quarrels, and therefore allied himself with the more peaceable Sioux. Once while on the trail of a horse-stealing band of Arapahoes near the head waters of the Arkansas, the susceptible young hunter fell in love with a very pretty Cheyenne squaw, married her, and remained true to the object of his early affection during all his long and eventful life, extending over a period of forty years. For many decades he lived with his dusky wife as the Indians did, having been adopted by the tribe. He owned a large number of horses, which constituted the wealth of the plains Indians, upon the sale of which he depended almost entirely for his subsistence. He became very powerful in the Cheyenne nation; was regarded as a chief, taking an active part in the councils, and exercising much authority. His excellent judgment as a trader with the various bands of Indians while he was employed by the great fur companies made his services invaluable in the strange business complications of the remote border. Besides understanding the Cheyenne language as well as his native tongue, he also spoke three other Indian dialects, French, and Spanish, but with many Western expressions that sometimes grated harshly upon the grammatical ear.
He became a sort of autocrat on the plains and in the mountains; and for an Indian or Mexican to attempt to effect a trade without Uncle John Smith having something to say about it, and its conditions, was hardly possible. The New Mexicans often came in small parties to his Indian village, their burros packed with dry pumpkin, corn, etc., to trade for buffalo-robes, bearskins, meat, and ponies; and Smith, who knew his power, exacted tribute, which was always paid. At one time, however, when for some reason a party of strange Mexicans refused, Uncle John harangued the people of the village, and called the young warriors together, who emptied every sack of goods belonging to the cowering Mexicans on the ground, Smith ordering the women and children to help themselves, an order which was obeyed with alacrity. The frightened Mexicans left hurriedly for El Valle de Taos, whence they had come, crossing themselves and uttering thanks to Heaven for having retained their scalps. This and other similar cases so intimidated the poor Greasers, and impressed them so deeply with a sense of Smith's power, that, ever after, his permission to trade was craved by a special deputation of the parties, accompanied by peace-offerings of corn, pumpkin, and pinole. At one time, when Smith was journeying by himself a day's ride from the Cheyenne village, he was met by a party of forty or more corn traders, who, instead of putting such a bane to their prospects speedily out of the way, gravely asked him if they could proceed, and offered him every third robe they had to accompany them, which he did. Indeed, he became so regardless of justice, in his condescension to the natives of New Mexico, that the governor of that province offered a reward of five hundred dollars for him alive or dead, but fear of the Cheyennes was so prevalent that his capture was never even attempted.
During Sheridan's memorable winter campaign against the allied tribes in 1868-69, the old man, for he was then about sixty, was my guide and interpreter. He shared my tent and mess, a most welcome addition to the few who sat at my table, and beguiled many a weary hour at night, after our tedious marches through the apparently interminable sand dunes and barren stretches of our monotonous route, with his tales of that period, more than half a century ago, when our mid-continent region was as little known as the topography of the planet Mars.
At the close of December, 1868, a few weeks after the battle of the Washita, I was camping with my command on the bank of that historic stream in the Indian Territory, waiting with an immense wagon-train of supplies for the arrival of General Custer's command, the famous Seventh Cavalry, and also the Nineteenth Kansas, which were supposed to be lost, or wandering aimlessly somewhere in the region south of us.
I had been ordered to that point by General Sheridan, with instructions to keep fires constantly burning on three or four of the highest peaks in the vicinity of our camp, until the lost troops should be guided to the spot by our signals. These signals were veritable pillars of fire by night and pillars of cloud by day; for there was an abundance of wood and hundreds of men ready to feed the hungry flames.
It was more than two weeks before General Custer and his famished troopers began to straggle in. During that period of anxious waiting we lived almost exclusively on wild turkey, and longed for nature's meat—the buffalo; but there were none of the shaggy beasts at that time in the vicinity, so we had to content ourselves with the birds, of which we became heartily tired.