Oak Openings

by James Fenimore Cooper

“Amen” was not the real name of the missionary ; but it was a _sobriquet_ bestowed by the soldiers, on account of the unction with which this particular word was ordinarily pronounced, and quite likely, too, because it was the word of all others most pleasant to their ears, after a sermon, or a prayer. It had, by long use, got to be so familiar, that the men did not scruple to use it to the good man's face. This missionary was a Methodist ; a sect that possessed, in that day, very few clergymen of education, most of its divines coming of a class in life that did not predispose them to take offence at light invasions on their dignity, and whose zeal and habitual self-denial had schooled them into a submission to far more positive personal privations, than any connected with the mere tongue. That there are “wolves in sheep's clothing” among the Methodists, as well as among the other religious sects of the country, our daily experience shows ; but the mind must be sadly inclined to believe evil of others, which does not see in the humble and untiring efforts of this particular sect of Christians, more than mere fanaticism or hypocrisy can produce.

“You are right, corporal,” returned the missionary ; “since this is the case, I see no better course for us to pursue, than to put ourselves altogether in the hands of Onoah. He has counselled us well, hitherto, and will do better by us than any other guide to be found, out in this wilderness.”

Le Bourdon could scarcely trust his sense of hearing ! Onoah was the Indian appellation of the terrible and most dreaded savage, who, in English, went by the name of Scalping Peter, or “Scalping Pete,” among all the white dwellers on that frontier, and at all the garrisons of the Americans, far and near. The Indian name, indeed, was said to mean “scalp,” in several of the dialects of the Iroquois. Perhaps it may be well, also, to explain here, that the term “garrison” did not imply, in the language of that region, the troops only who garrisoned a post, but it was even oftener applied to the post itself than to those who held it. Thus old, empty, and deserted forts, those that have actually been abandoned, and are devoted to decay, are almost universally styled the “garrisons,” even though a soldier had not put foot in them for a quarter of a century. This is one of the proofs of the convertible nature of our language, of which the country affords so many, and which has changed the smaller-sized rivers into “creeks,” “lakes” into “ponds,” “squares” into “parks,” public promenades on the water into into “batteries”; to all of which innovations, bad as they may be, and useless and uncalled for, and wanton as they are, we are much more willing to submit, than to the new-fangled and lubberly abomination of saying “ON a steamboat,” or “ON a ship.”

While le Bourdon was so much astounded at hearing the terrible name of Onoah, which was familiar enough to him, neither of his white companions betrayed any emotion. Had the Indian been termed “Scalping Peter,” it is probable that both Dorothy and Margery would have screamed, if not actually fled; but they knew nothing of the appellation that was given to this mysterious chief, in the language of the red men. To this circumstance, therefore, was it owing that the utterance of his name did not produce a general commotion. The bee-hunter observed, nevertheless, a great change in the demeanor of the Chippewa, the instant the missionary had uttered the ominous word, though he did not seem to be alarmed. On the contrary, Boden fancied that his friend Pigeonswing was pleased, rather than terrified, at ascertaining the character of their visitor, though he no longer put himself forward, as had been the case previously; and from that moment the young warrior appeared to carry himself in a more subdued and less confident manner than was his wont. This unexpected demeanor on the part of his friend, somewhat confounded le Bourdon, though it in a degree relieved his apprehensions of any immediate danger. All this time, the conversation between the missionary and the corporal went on in as quiet and composed a manner, as if each saw no ground for any other uneasiness than that connected with the fall of Mackinaw.

“Yes, sir,” returned the soldier, “Onoah is a good guide, and a great hand at a council-fire; but these is war-times, and we must stand to our arms, each accordin' to his edication and temper—you, sir, with preachin' and prayin', and I with gun and baggonet.”

“Ah! corporal, the preaching and praying would be of quite as much account with you men of war, as your arms and ammunition, if you could only be made to think so. Look at Fort Dearborn! It was defended by human means, having its armed band, and its guns and swords, and captains and corporals; yet you have seen their pride lowered, their means of defence destroyed, and a large part of your comrades massacred. All this has been done to armed men, while the Lord has brought ME, an unarmed and humble teacher of his word, safely out of the hands of the Philistines, and placed me here in safety, on the shores of the Kalamazoo.”

“For that matter, Mr. Amen, the Lord has done the same by ME, with a musket on my shoulder and a baggonet by my side,” returned the literal corporal. “Preachin' may be good on some marches; but arms and ammunition answers well enough on others. Hearken to the Hebrew, who knows all the ways of the wilderness, and see if he don't give you the same opinion.” “The Hebrew is one of the discarded of the Lord, as he is one chosen of the Lord!” returned the missionary. “I agree with you, however, that he is as safe an adviser, for a human adviser, as can be easily found; therefore will I consult him. Child of the seed of Abraham,” he added, turning to Onoah, “thou hast heard the tidings from Mackinaw; we cannot think, any longer, of pursuing our journey in that direction; whither, then, wouldst thou advise that we shall direct our steps? I ask this question of THEE first, as an experienced and sagacious dweller in the wilderness: at a more fitting time, I intend to turn to the Lord, and seek divine aid for the direction of our footsteps.”

“Aye,” observed the corporal, who entertained a good deal of respect for the zealous, but slightly fanatical missionary, though he believed an Indian was always safe to consult in matters of this sort, “try BOTH—if one staff should fail, it may be well to have another to lean on. A good soldier always keeps a part of his troops for a reserve. I motto of his coat of arms; the “gare a qui la touchc,” or “noli me tangere,” of his device.”

The head was shaved, as is usual with a warrior, carrying only the chivalrous scalp-lock, but the chief was not in his paint. The outline of this celebrated savage's features was bold and eagle-like; a comparison that his steady, calm, piercing eye well sustained. The chin was full and expanded, the lips compressed and firm, the teeth were short, but even and sound, his smile courteous, and, at times, winning.

In the way of attire, Onoah was simply dressed, consulting the season and his journey. He had a single eagle's feather attached to the scalp-lock, and wore a belt of wampum of more than usual value, beneath which he had thrust his knife and tomahawk; a light, figured and fringed hunting-shirt of cotton covered his body, while leggings of deerskin, with a plain moccasin of similar material, rose to his knee. The latter, with the lower part of a stout sinewy thigh, was bare. He also carried a horn and pouch, and a rifle of the American rather than of the military fashion that is, one long, true, and sighted to the deviation of a hair.