Two Years in Oregon

by Wallis Nash

Four miles more along the road, nearly all the way through farms, or by open pasture-fields, where grass and fern dispute possession, but all through fine bottom-land, varying in width from one to two or three miles across, brings you to the agency on the Middle Farm. What timber is left standing are huge firs, splendid specimens of trees. Here is the agency, the central spot of the reservation-life. The prominent building there, two stories high, with overhanging eaves, spick and span in new white paint and red shingles, is the boarding-house. Here some forty or fifty Indian children of all ages are collected from the outlying portions of the reservation, and are clothed, fed, and trained; their actual teaching goes on in the adjoining school-house. The low, gray house in the orchard, behind the boarding-house, is where the agent lives; those other two white houses, each in its garden, are inhabited by the farmer and the builder or head-carpenter and millwright. In front of the boarding-house is a pretty, open grass-field of six or seven acres; and that neat, white structure at the lower corner of it is the store. The Indians' houses are dotted round; the fields are better kept and cultivated than the Upper Farm; there is a notable absence of loafers and stragglers round, and more farming going on; several teams of horses are in sight.

INDIAN SUNDAY-SCHOOL.The agent receives us kindly, and shows us round everywhere with interest in his work and its results. One Sunday I was there, and, hearing the church-bell calling to service, went in. The Sabbath-school was just beginning in the school-room behind the boarding-house. It was a mixed assembly of all ages, some ninety or a hundred in all. The women were better dressed, and the little children had been treated to all the comforts and care in the way of dress their parents could muster. There was a great variety of type apparent, for the remnants of thirteen tribes of the coast and Klamath and Rogue River Indians are collected on this reservation. Nearly all could speak a little, and understand more, English—and I think we could have got on quite as well without the help of the Indian interpreter, who turned our English into fluent Chinook. This man, named Adams, is an excellent fellow, well instructed, capable, civil, and, I believe, an earnest Christian man. The agent asked me to take the Bible-class at the far end of the room, and soon I was the center of the observant eyes of a dozen Indian men of all ages. Certain of them were friends of mine. Old Galeese Creek Jem, a little fellow about five feet high, with a broad face and a pair of twinkling, laughing eyes, had brought us some salmon in Rock Creek a few days before, and was under promise to bring us some more on Monday. Two or three of the others always stopped for a chat as they passed through. All of them, I noticed, were curious to see how King George's man would act in this new capacity. I am bound to say that they showed considerable knowledge and some reflection in the answers they gave. Perhaps this is not to be wondered at, considering the resolute efforts made now for several years past to instruct and Christianize the Indians here.

At the store I found an excellent stock of all things that the Indians need, and marked at prices which enabled them to lay their money out so as to get its fullest value. The assistant told me that they were all keen traders, and alive to minute differences in quality and texture of their purchases.

SUGGESTIONS.The great majority of the men now heads of families on this reservation, engaged in farming a little, and sufficiently instructed in methods of labor to add considerably to their resources by working during a part of the year for the outside farmers, who are very ready to employ them, do not, I consider, either wish or require to be treated any longer as children or wards of the United States Government. In my judgment, the time has come to apply a far different rule. Many to whom I have talked, and others whose opinions I have gathered from trustworthy sources, desire earnestly to be relieved from the restrictions and to abandon the privileges of their present condition. If the lands they now farm, the houses they now dwell in, could become their private property, I believe that they would support themselves and their families in respectability. It may be desirable, it probably is, to prevent their having now the power of free sale and disposal of such lands, so as to guard them at the outset from designing purchasers; but I believe the larger part by far would prize earnestly their separate estate. Why should not an independent officer have power to establish such families on homesteads of their own, on sufficient evidence of character and capacity—such men ceasing thenceforth to have claims for support on the agency as a whole, but still entitled to all the common benefits of the school, the church, and the store? The open land of the reservation would be diminished, of course, but how could it be put to better purpose? I am persuaded that the sight of their neighbors established on homes of their own would operate as a strong stimulus to those growing up and entering on life, to decent and orderly behavior. And as one district of a reservation became thus settled up, I think the boundaries of the open land devoted to general Indian purposes might be proportionately removed and contracted.

Naturally, this plan would be of slow operation, but I think it would be sure. I am aware of the powers given to Indians by the homestead act to obtain land, but the plan differs in important respects from that set out above.

The Indians on the Siletz reservation, of which alone I know anything from personal observation, are not all of the desirable class to whom I have referred. Some mistiness on the moral law yet remains. For instance, a murder was committed by three of them a month or two ago. It took place on the northern and remote part of the reserve, far away from the agency itself.

Here lived one who, being a quack-doctor, claimed the character of a mighty medicine-man, having power to prescribe for both the bodies and souls of his patients. To him resorted many of his neighbors, whose faith in his charms and spells was boundless.

He undertook the cure of the wife of one Charlie, and the poor thing endured his remedies patiently. But the woman grew worse and worse. Charlie and his friends debated the case, and at last concluded that, if the medicine-man could not cure the woman according to his contract, and that she died, it would prove to them that the doctor was a humbug, and deserved to die the death.

The catastrophe arrived, for the woman died. A council was held, and due inquiry made. The decision was fatal to the doctor, and Charlie and two friends undertook to secure that no one else should be misled and defrauded by the quack.

Proceeding to his house, away up north by Salmon River, near the sea-coast, the three fell on the medicine-man with clubs, and, despite threats, prayers, and entreaties, they beat him to death. The news soon spread, and was carried to the ears of the agent.