Seven days after the scalps were taken, a messenger arrived bearing a white flag, and a proposition to make peace for the purposes of trade. After the preliminaries had all been completed, in which the Hudson’s Bay Company trader had the principal part to perform, the time was fixed for the meeting of the two tribes. The Flatheads, however, were all careful to dig their war-pits, make their corrals and breastworks, and, in short, fortify their camp as much as if they expected a fight instead of peace. Ermatinger, the company’s trader, remarked that he would sooner take his chances for a fight off-hand than endure the anxiety and suspense of the two days we waited for the Blackfeet to arrive. Our scouts and warriors were all ready, and all on the watch for peace or war, the latter of which, from the recent fight they had had, was expected most. At length the Blackfeet arrived, bearing a red flag with H. B. C. in white letters upon it, and advancing to within a short distance of the camp, were met by Ermatinger and a few Flathead chiefs, shook hands, and were conducted to the trader’s lodge,—the largest one in the camp,—and the principal chiefs of both tribes, seated upon buffalo and bear skins, all went through with the ceremony of smoking a big pipe, having a long handle or stem trimmed with horse-hair and porcupine quills. The pipe was filled with the trader’s tobacco and the Indians’ killikinick. The war-chiefs of each tribe took a puff each of the pipe, passed it to his right-hand man, and so around till all the circle had smoked of the big medicine pipe, or pipe of peace, which on this occasion was made by the Indians from a soft stone which they find in abundance in their country, having no extra ornamental work upon it. The principal chief in command, or great medicine man, went through the ceremony, puffed four times, blowing his smoke in four directions. This was considered a sign of peace to all around him, which doubtless included all he knew any thing about. The Blackfeet, as a tribe, are a tall, well-formed, slim-built, and active people. They travel principally on foot, and are considered very treacherous.
The peace made with so much formality was broken two days afterward by killing two of the Flatheads when caught not far from the main camp.
It was from this Flathead tribe that the first Indian delegation was sent to ask for teachers. Three of their number volunteered to go with Gray to the States in 1837 to urge their claims for teachers to come among them. The party reached Ash Hollow, where they were attacked by about three hundred Sioux warriors, and, after fighting for three hours, killed some fifteen of them, when the Sioux, by means of a French trader then among them, obtained a parley with Gray and his traveling companions,—two young men that had started to go to the States with him. While the Frenchman was in conversation with Gray, the treacherous Sioux made a rush upon the three Flatheads, one Snake, and one Iroquois Indian belonging to the party, and killed them. The Frenchman then turned to Gray and told him and his companions they were prisoners, and must go to the Sioux camp, first attempting to get possession of their guns. Gray informed them at once: “You have killed our Indians in a cowardly manner, and you shall not have our guns,” at the same time telling the young men to watch the first motion of the Indians to take their lives, and if we must die, to take as many Indians with us as we could. The Sioux had found in the contest thus far, that, notwithstanding they had conquered and killed five, they had lost fifteen, among them one of their war-chiefs, besides several severely wounded. The party were not further molested till they reached the camp, containing between one and two hundred lodges. A full explanation was had of the whole affair. Gray had two horses killed under him and two balls passed through his hat, both inflicting slight wounds. The party were feasted, and smoked the pipe of peace over the dead body of the chief’s son; next day they were allowed to proceed with nine of their horses; the balance, with the property of the Indians, the Sioux claimed as part pay for their losses, doubtless calculating to waylay and take the balance of the horses. Be that as it may, Gray and his young men reached Council Bluffs in twenty-one days, traveling nights and during storms to avoid the Indians on the plains.
At Council Bluffs they found an Indian trader speaking the French language, meaner than the Sioux Indian, by the name of Papeon. The party had been twenty-one days on rations that ordinarily would have been consumed in four days; they had killed and eaten parts of two of the nine worn-out horses; they had with them six. The party entered the trading establishment and requested some food and the privilege of washing, not as beggars, but expecting to pay for what they required. They waited an hour or more; no food was forthcoming; Gray went to Papeon, the trader, and inquired the reason they could get no food. The old French imp inquired, in his broken French, “Have you got any ting to pa for de tings you vant?” He was asked if gold would pay him, or a draft on his company. “Oh, yes,” he said, and in a short time food and what was required was produced.
This is only a specimen of most Indian traders of the Catholic stamp. There are honorable exceptions.
CHAPTER XXIII.
Re-enforcement to the Methodist Mission.—Re-enforcement to the mission of the American Board.
We will leave Gray and party on their way down the Missouri River, and return to Oregon to introduce to the reader a re-enforcement to the Methodist Mission, consisting of Dr. Elijah White, a man that few who have dealt with can speak well of, utterly destitute of all morality and genuine piety, assuming the garb of religion to cover his baseness of heart and meanness of life. He arrived at the Columbia River in May, 1837. He entered upon his professional duties, and in a few months boasted of the liberties he had taken with most of the ladies of the mission who were so unfortunate as to receive his medical attention. It was easy to see the influence of such a man. His words were smooth and brotherly, his acts were poison and infamy. He never had a friend but he betrayed or swindled him in some deal. He would tell a lie when the truth would answer his purposes better. This man for a time had considerable influence; his calling as a physician was necessary and indispensable to the mission. Rev. Jason Lee soon found out the character of this wolf in sheep’s clothing, and presented charges against him for his immorality, and expelled him from the mission. Previous to leaving the country, he called a public meeting and made his statements, and attempted to mob Mr. Jason Lee and get the settlers to give him a character, in both of which he failed, and left the country to impose upon the government at Washington, as he had done upon the mission and the early settlers of Oregon. We will leave Dr. White for the present, and give him all the credit due to his bad deeds and exhibitions of folly in his capacity as sub-Indian agent.