Indian Tribes of the Upper Missouri 22

Indian Tribes of the Upper Missouri 22

Also their zeal in this induces them to interfere with the present

government, domestic arrangements, and superstitions of the grown

Indians, thereby incurring their enmity, disgust, or revenge. The

present grown-up generation should be left entirely alone, not

interfered with, no attempt made to convert them, or even induce them

to work. It is useless, inexpedient, and subverts the general ends.

The first thing a missionary does is to abuse the Indian for having a

plurality of wives.

 

[16] Here Denig mildly protests against the unreasonable emphasis

placed on the observance of religious rites by the missionaries to the

exclusion of other duties.

 

Would the good missionary be so charitable as to clothe, feed, and

shelter the supernumerary woman; should all the Indians follow his

advice and have but one wife? Will the Indian consent to separate his

children from their mothers, or to turn both adrift to please the

whim of any man? This advice is uncharitable, unjust, and can only be

excused on the plea of ignorance of their customs and feeling. The

next difference that arises is that the priests take away all their

charms, medicines, and idols, and present them their cross instead.

Now as far as any of these old Indian reprobates can conceive the

idea of the cross, it is nothing more than a different kind of idol

in exchange for theirs. What in the name of common sense could induce

old priests, in every other respect sane and well informed, to think

that by administering baptism and giving an Indian the symbol of the

cross they have thus converted them, we can not imagine. If the Indians

believe anything thereby, it is that the image or medal possesses

some intrinsic supernatural power to prevent them from personal harm

or give them success in war, known to be efficacious by the whites,

and is to them in fact nothing more than a different kind of medicine

bird or medicine ball. Can they (the priests) suppose that an Indian,

only a grade above the level of the brute in intelligence, could

without education form a correct idea of the ordinance of Baptism,

the Incarnation, the Trinity, the Crucifixion and Atonement and other

abstruse points in which even whites, with all their education, can not

agree?

 

These grown Indians are too ignorant and obstinate to think, too lazy

to work, too proud to be instructed, and their formed habits too savage

and firmly rooted to give way before the meek truths of the gospel.

All such attempts must prove abortive; it is anticipating by an age

what should be their present course among the children. We would say

let all the grown generation die as they have lived, though before that

event took place many of them would have the satisfaction of seeing

their children in comparatively happy and improved conditions. This is

the only right beginning. Bring them up in the proper way, impressing

moral truths and industrious habits when young and fostering the same

in maturity. The Government can do this, should do it, and would be

extending a charity to a part of the human race but few sympathize

with, and opening a way for the remnant of aborigines to become a

useful and intelligent people. We repeat it, there are no objections

to this among the Indians. Proffers of the kind would be readily

acceded to by any tribe, even the Blackfeet, and all sensible traders

would assist. It would not benefit them, might perhaps hurt their

business some, and would in the end lead to its discontinuance. But

this is of minor consideration. We are confident that establishments

on the principles we have suggested would succeed and answer great

ends. But they must begin with the children as their foundation, not

merely for the observances of religious duties, without combining

active agricultural and pastoral pursuits, with a judicious choice of

mechanical arts.

 

It does not follow that the Indians should abandon their hunting

altogether to accomplish these ends. Those who wished to hunt could

still do so, as they now do at Red River, and when hunting failed,

as it eventually must when white emigration settles the country, the

Indians would find themselves in a position to live fully if not more

comfortably than before. Some of the money of the United States could

not be applied to a better purpose. One-half of the amount Congress

expends on the repairs of some old bridge would be sufficient to rear

and educate several hundred children. Indeed, after the boys and

girls had attained the age of 12 to 15 years they could more than

support themselves by their labor. Abstruse studies or extensive

mental acquirements should not be striven for except with the view of

providing teachers or physicians of their own nation, but generally

the rudiments of English education, such as is taught the peasantry

of England, would answer better. Too much education would produce an

unwillingness if not an inability to work.

 

Physicians of their own people would tend more to banish their

superstitions and encourage these institutions than all the preaching

in the world. Correct medical knowledge would be apparent in its

effects, and be the greatest acquirement in the eyes of the Indian.

 

With its introduction would disappear the host of jugglers, conjurers,

medicine men, and humbugs that now impoverish and kill most of their

patients. A distinct idea of crime and the necessity of law would

follow. The democratic principles of government already implanted would

assume an effective form and civilization and Christianity would be the

result. To accomplish this present payments of annuities should not be

curtailed, as it would hazard the ill feelings of the grown Indians

who, seeing no immediate benefit arising, would become dissatisfied

with the appropriation of their funds. Separate appropriations or funds

could be raised for the purpose.

 

 

WARFARE

 

The usual cause of war among the prairie tribes is the stealing of

horses. Indians must have horses, can not well live without them, and

will risk everything to obtain them. Moreover, horses are looked upon

in a measure as public property; that is, those nations who have few

think they have a right to take them from those who have many. Whether

it is a right or not they do it, and in these expeditions frequently

men are killed on both sides. This produces an obligation on the part

of the relatives of the deceased to revenge their deaths, and war

continues with various successes on both sides. The occupation of war

is also the most honorable an Indian can follow. The young men are not

noticed, neither can they aspire to the hand of a respectable young

woman, without having distinguished themselves in war excursions. They

are taught this when young, and as things now stand, it is difficult to

change. Nevertheless it can be done. Not immediately, but in the course

of a few years. There is always an opening to the heart of the Indian

through his love of gain. Most chiefs, soldiers, and heads of families

are open to bribes. The object of war in the first place is gain, and

the dangers attending it make it honorable.

 

This object (gain) must be superseded by an equivalent and the idea of

honor transferred to other sources. Take, for instance, the Blackfeet,

who are the most numerous and bloodthirsty nation on the upper

Missouri. Assemble them in treaty and make a distribution of $25,000

or $30,000 in merchandise among them and the deputations of other

nations with whom a peace is to be concluded. How would this operate?

The soldiers of the camp who would be appointed to distribute this

merchandise are the most powerful party, have generally the raising and

leading of war parties, and would take a liberal share of the presents

for themselves. The chiefs and heads of families would also receive a

large amount and the rest be divided among the young men, warriors,

women, etc. The peace would be made, all would be satisfied for the

present; but unless these payments were continued for a number of

years, or until the benefits of peace were realized and acknowledged,

nothing would be gained. An Indian does not reflect upon what he has

received but what is yet in store for him. The prospects of an annual

repetition of these presents would induce them to keep the treaty

stipulations. Why and how? The soldiers, chiefs, and heads of families,

whose voices only could make war, are held in check by the prospects

of gain, and should any parties be raised would be paid to stop, or if

they continued and stole horses, or killed a few of the nation with

whom peace had been made, the affair would be paid for and hushed up on

both sides, on account of the coming presents.

 

The reason why persons killed in time of peace between two nations

can be paid for, and privately not, is that in the former case the

voices of all, except the immediate relations of the slain, are against

revenge, inasmuch as it would affect their interests with regard to the

presents granted by the treaty. This operation going on in both nations

at the same time leaves the relatives too few to effect a revenge, and

the dishonor is evaded by the compulsion. In the course of a few years

all old causes for revenge would be forgotten. By visiting each other

and exchanging property, horses (the usual cause of war) would become

more equally divided, by being bought by those who wish them, instead

of stolen. Acquaintance with each other’s language, intermarriages, and

other ties would follow, and the advantage of receiving a large supply

of merchandise without the labor of hunting skins for it, together

with the honor and increase of power of the soldiers, by having the

distribution of this merchandise, must effectually throw the popular

voice against war. The voices of the women, though not consulted,

would be felt. They are vain, fond of dress, and would, of course, be

in favor of the treaty which enables them to gratify this passion in

a greater degree by furnishing them with clothing gratis. Therefore

war would be discontinued by them, and the hand of a peaceable man

preferred to one whose conduct militated against their own interests

and those of their parents. For we apprehend that the favor warriors

find in the eyes of the women and their parents is the result of their

success, not the glory in their bravery.

 

It is the horses stolen from their enemies that gives them wealth to

purchase any woman they please, and the father-in-law is anxious to

have a son-in-law who can at any time replace his loss in horses.

Indians are poor; that is, they are always in need of articles they

can not purchase, and getting a supply gratis is of great advantage to

them. The power of these annuities is great, and could be wielded with sufficient force to bring different bands to war upon their own people, and compel them to preserve the treaty stipulations.