Of course the tenor of this speech was too much in harmony with Indian ideas not to be received with admiration. The old man took his seat, while another rose to speak in his turn.

“The great chief hath spoken: his hair is white like the down of the swan; his winters have been many; he is wise; why should I speak after him, his words were true? The Manitou touched my ears and my eyes when he spoke (and he spoke like a warrior); I heard his war cry. I saw the Umbiquas running in the swamps, and crawling like black snakes under the bushes. I spied thirty scalps on his belt, his leggings and mocassins were sewn with the hair of the Wallah Wallahs.1

“I should not speak; I am young yet and have no wisdom; my words are few, I should not speak. But in my vision I heard a spirit, it came upon the breeze, it entered within me.

“Nanawa is my father, the father to all, he loves us, we are his children; he has brought with him a great warrior of the pale faces, who was a mighty chief in his tribe; he has given us a young chief who is a great hunter; in a few years he will be a great warrior, and lead our young men in the war path on the plains of the Wachinangoes2, for Owato Wachina3 is a Shoshone, though his skin is paler than the flower of the magnolia.

“Nanawa has also given to us two Makota Konayas4, to teach wisdom to our young men; their words are sweet, they speak to the heart; they know every thing and make men better. Nanawa is a great chief, very wise; what he says is right, what he wishes must be done, for he is our father, and he gave us strength to fight our enemies.

“He is right, the Shoshones must have their lodges full of corn and tobacco. The Shoshones must ever be what they are, what they were, a great nation. But the chief of many winters hath said it; the hedge-hogs and the foxes may dig the earth, but the eyes of the Shoshones are always turned towards their enemies in the woods, or the buffaloes in the plains.

“Yet the will of Nanawa must be done, but not by a Shoshone. We will give him plenty of squaws and dogs; we will bring him slaves from the Umbiquas, the Cayuses, and the Wallah Wallahs. They shall grow the corn and the tobacco while we hunt; while we go to fetch more slaves, even in the big mountains, or among the dogs of the south, the Wachinangoes. I will send the vermilion5 to my young warriors, they will paint their faces and follow me on the war-path. I have spoken!”

Thus ended the hopes of making agriculturists of the wild people among whom we lived; nor did I wonder such as they were, they felt happy. What could they want besides their neat conical skin lodges, their dresses, which were good, comfortable, and elegant, and their women, who were virtuous, faithful, and pretty? Had they not the unlimited range of the prairies? were they not lords over millions of elks and buffaloes?—they wanted nothing, except tobacco. And yet it was a pity we could not succeed in giving them a taste for civilisation. They were gentlemen by nature; as indeed almost all the Indians are, when not given to drinking. They are extremely well bred, and stamped with the indubitable seal of nobility on their brow.

The council was broken up, as both Christianity, and his own peculiar sentiments, would not permit the Prince Seravalle to entertain the thought of extending slavery. He bowed meekly to the will of Providence, and endeavoured by other means to effect his object of enlightening the minds of this pure and noble, yet savage race of men.

Chapter Three

This breaking up, for the time, of our agricultural settlement took place in the year 1838. Till then, or a few months before, I had passed my time between my civilised and uncivilised instructors. But although educated, I was an Indian, not only in my dress but in my heart.

I mentioned that in the council called by the Prince I was present, having been admitted as a chief, being then about seventeen years old. My admission was procured in the following manner: when we received intelligence of the murder, or disappearance, of our seven white men, whom the Prince had sent to Monterey to procure cattle, a party was sent out on their track to ascertain what had really taken place, and at my request the command of that party was confided to me.

We passed the Buona Ventura, and followed the track of our white men for upwards of 200 miles, when we not only could trace it no further, but found our small party of fifteen surrounded by about eighty of our implacable enemies, the Crows.

By stratagem, we not only broke through them, but succeeded in surprising seven of their party. My companions would have put them to death, but I would not permit it. We secured them on their own horses, and made all the haste we could, but the Crows had discovered us and gave chase.

It was fifteen days’ travelling to our own country, and we were pursued by an enemy seven or eight times superior to us in numbers. By various stratagems, which I shall not dwell upon, aided by the good condition of our horses, we contrived to escape them, and to bring our prisoners safe into the settlement. Now, although we had no fighting, yet address is considered a great qualification. On my return I was therefore admitted as a chief, with the Indian name Owato Wanisha, or “spirit of the beaver,” as appropriate to my cunning and address. To obtain the rank of a warrior chief, it was absolutely requisite that I had distinguished myself on the field of battle.

Before I continue my narration, I must say a little more relative to the missionaries, who were my instructors. One of them, the youngest, Polidori, was lost in the Esmeralda, when she sailed for Monterey to procure cattle. The two others were Padre Marini and Padre Antonio. They were both highly accomplished and learned. Their knowledge in Asiatic lore was unbounded, and it was my delight to follow them in their researches and various theories concerning the early Indian emigration across the waters of the Pacific.

They were both Italians by birth. They had passed many years of their lives among the nations west of the Ganges, and in their advanced years had returned to sunny Italy, to die near the spot where they had played as little children. But they had met with Prince Seravalle, and when they heard from him of the wild tribes with whom he had dwelt, and who knew not God, they considered that it was their duty to go and instruct them.

Thus did these sincere men, old and broken, with one foot resting on their tombs, again encounter difficulties and danger, to propagate among the Indians that religion of love and mercy, which they were appointed to make known.

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Chapter Three

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