Oak Openings

by James Fenimore Cooper

It was perhaps fortunate for the bee-hunter, that neither Crowsfeather, nor any other of the Pottawattamies, was present at this first rencontre, or he might have fallen on the spot, a victim to their disappointed hopes of drinking at a whiskey-spring. The chiefs present were strangers to le Bourdon, and they stared at him, in a way to show that his person was equally unknown to them. But it was necessary, now, to follow the Indians back to their circle, where the whole party soon collected again, the wolves having gone off on their several routes, to put up some other animal, and run him to death.

During the whole of that excited and tumultuous scene, which would probably now be termed a “stampede” in the Mexican-Americo-English of the day, Peter had not stirred. Familiar with such occurrences, he felt the importance of manifesting an unmoved calm, as a quality most likely to impress the minds of his companions with a profound sense of his dignity and self-command. While all around him was in a tumult, he stood in his tracks, motionless as a statue. Even the fortitude of the worthy missionary was shaken by the wild tempest that momentarily prevailed; and the good man forgot the Jews in his alarm at wolves, forgot the mighty past in his apprehensions for the uncomfortable and ill-boding present time. All this, however, was soon over, and order, and quiet, and a dignified calm once more reigned in the circle. Fagots were thrown on the fire; and the two captives, or spectators, stood as near it, the observed of all observers, as the heat rendered comfortable. It was just then that Crowsfeather and his companions first recognized the magician of the whiskey-spring.

Peter saw the discovery of the two spectators with some uneasiness. The time had not come when he intended to strike his blow; and he had seen signs among those Pottawattamies, when at the mouth of the river, which had told him how little they were disposed to look with favor on one who had so grievously trifled with their hopes. His first care, therefore, was to interpose his authority and influence between le Bourdon and any project of revenge, which Crowsfeather's young men might be apt to devise, as soon as they, too, laid eyes on the offender. This was done in a characteristic and wily manner.

“Does my brother love honey?” asked the tribeless chief of the leader of the Pottawattamies present, who sat near him, gazing on le Bourdon much as the cat looks upon the mouse, ere it makes it its prey. “Some Injins are fond of that sweet food: if my brother is one of that sort, I can tell him how to fill his wigwam with honey with little trouble.”

At this suggestion, coming from such a source, Crowsfeather could not do less than express his thanks, and his readiness to hear what further might be in reserve for him. Peter then alluded to le Bourdon's art, describing him as being the most skilful bee-hunter of the West. So great was his art in that way, that no Indian had ever yet seen his equal. It was Peter's intention to make him exercise his craft soon, for the benefit of the chiefs and warriors present, who might then return to their village, carrying with them stores of honey to gladden the hearts of their squaws and pappooses. This artifice succeeded; for the Indians are not expert in taking this article of food, which so much abounds in the forests, both on account of the difficulty they find in felling the trees, and on account of the “angle-ing” part of the process, which much exceeds their skill in mathematics. On the other hand, the last is just the sort of skill a common white American would be likely to manifest, his readiness and ingenuity in all such processes almost amounting to an instinct.

Having thus thrown his mantle around le Bourdon for the moment, Peter then deemed it the better course to finish the historical investigation in which the council had been so much interested, when the strange interruption by the wolves occurred. With this view, therefore, he rose himself, and recalled the minds of all present to this interesting subject, by a short speech. This he did, especially to prevent any premature attack on the person of le Bourdon.

“Brothers,” said this mysterious chief, “it is good for Injins to learn. When they learn a thing, they know it; then they may learn another. It is in this way that the pale-faces do; it makes them wise, and puts it in their power to take away our hunting-grounds. A man that knows nothing is only a child that has grown up too fast. He may be big—may take long steps—may be strong enough to carry burdens—may love venison and buffaloes' humps; but his size is only in the way; his steps he does not know where to direct; his burdens he does not know how to choose; and he has to beg food of the squaws, instead of carrying it himself to their wigwams. He has not learned how to take game. We must all learn. It is right. When we have learned how to take game, and how to strike the enemy, and how to keep the wigwam filled, then we may learn traditions. Traditions tell us of our fathers. We have many traditions. Some are talked of, even to the squaws. Some are told around the fires of the tribes. Some are known only to the aged chiefs. This is right, too. Injins ought not to say too much, nor too little. They should say what is wise—what is best. But my brother, the medicine-man of the pale-faces, says that our traditions have not told us everything. Something has been kept back. If so, it is best to learn that too. If we are Jews, and not Injins, we ought to know it. If we are Injins, and not Jews, our brother ought to know it, and not call us by a wrong name. Let him speak. We listen.”

Here Peter slowly resumed his seat. As the missionary understood all that had been said, he next arose, and proceeded to make good, as far as he was able, and in such language as his knowledge of Indian habits suggested, his theory of the lost tribes.

“I wish my children to understand,” resumed the missionary, “that it is an honor to be a Jew. I have not come here to lessen the red men in their own eyes, but to do them honor. I see that Bear's Meat wishes to say something; my ears are open, and my tongue is still.”

“I thank my brother for the opportunity to say what is on my mind,” returned the chief mentioned. “It is true I have something to say; it is this: I wish to ask the medicine-man if the pale-faces honor and show respect to the Jews?”