The Bridge of the Gods
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In attempting to present with romantic setting a truthful and realistic picture of the powerful and picturesque Indian tribes that inhabited the Oregon country two centuries ago, the author could not be indifferent to the many serious difficulties inseparable from such an enterprise. Of the literary success with which his work has been accomplished, he must of course leave others to judge; but he may without immodesty speak briefly of his preparation for his task, and of the foundation of some of the facts and legends which form the framework of his story. Indian life and character have long been a favorite study with him, and in these pages he has attempted to describe them, not from an ideal standpoint, but as he knew them in his own boyhood on the Upper Columbia. Many of the incidents related in the story have come under his personal observation; others have been told him by aged pioneers, or gleaned from old books of Northwestern travel. The every-day life of the Indians, their food, their dress, their methods of making their mats, of building their houses, of shaping their canoes, their gambling games, their religious beliefs, their legends, their subjects of conversation, the sports and pastimes of their children, – all these have been studied at first hand, and with the advantages of familiar and friendly intercourse with these people in their own homes. By constant questioning, many facts have been gained regarding their ancestry, and the fragments of history, tradition, and legend that have come down from them. Indian antiquities have been studied through every available source of information. All the antiquarian collections in Oregon and California have been consulted, old trading-posts visited, and old pioneers and early missionaries conversed with. Nothing has been discarded as trivial or insignificant that could aid in the slightest degree in affording an insight into Indian character and customs of a by-gone age.
As to the great Confederacy of the Wauna, it may be said that Gray’s “History of Oregon” tells us of an alliance of several tribes on the Upper Columbia for mutual protection and defence; and students of Northwestern history will recall the great confederacy that the Yakima war-chief Kamyakin formed against the whites in the war of 1856, when the Indian tribes were in revolt from the British Possessions to the California line. Signal-fires announcing war against the whites leaped from hill to hill, flashing out in the night, till the line of fire beginning at the wild Okanogan ended a thousand miles south, on the foot-hills of Mount Shasta. Knowing such a confederacy as this to be an historical fact, there seems nothing improbable in that part of the legend which tells us that in ancient times the Indian tribes on either side of the Cascade Range united under the great war-chief Multnomah against their hereditary foes the Shoshones. Even this would not be so extensive a confederacy as that which Kamyakin formed a hundred and fifty years later.
It may be asked if there was ever a great natural bridge over the Columbia, – a “Bridge of the Gods,” such as the legend describes. The answer is emphatically, “Yes.” Everywhere along the mid-Columbia the Indians tell of a great bridge that once spanned the river where the cascades now are, but where at that time the placid current flowed under an arch of stone; that this bridge was tomanowos, built by the gods; that the Great Spirit shook the earth, and the bridge crashed down into the river, forming the present obstruction of the cascades. All of the Columbian tribes tell this story, in different versions and in different dialects, but all agreeing upon its essential features as one of the great facts of their past history.
“Ancutta (long time back),” say the Tumwater Indians, “the salmon he no pass Tumwater falls. It too much big leap. Snake Indian he no catch um fish above falls. By and by great tomanowos bridge at cascades he fall in, dam up water, make river higher all way up to Tumwater; then salmon he get over. Then Snake Indian all time catch um plenty.”
“My father talk one time,” said an old Klickitat to a pioneer at White Salmon, Washington; “long time ago liddle boy, him in canoe, his mother paddle, paddle up Columbia, then come to tomanowos bridge. Squaw paddle canoe under; all dark under bridge. He look up, all like one big roof, shut out sky, no see um sun. Indian afraid, paddle quick, get past soon, no good. Liddle boy no forget how bridge look.”
Local proof also is not wanting. In the fall, when the freshets are over and the waters of the Columbia are clear, one going out in a small boat just above the cascades and looking down into the transparent depths can see submerged forest trees beneath him, still standing upright as they stood before the bridge fell in and the river was raised above them. It is a strange, weird sight, this forest beneath the river; the waters wash over the broken tree-tops, fish swim among the leafless branches: it is desolate, spectre-like, beyond all words. Scientific men who have examined the field with a view to determining the credibility of the legend about the bridge are convinced that it is essentially true. Believed in by many tribes, attested by the appearance of the locality, and confirmed by geological investigation, it is surely entitled to be received as a historic fact.
The shipwreck of an Oriental vessel on the Oregon coast, which furnishes one of the most romantic elements in our story, is an altogether probable historic incident, as explained more fully in a foot-note on page 75.
The spelling of Indian names, in which authorities differ so widely, has been made as accurate as possible; and, as in the name “Wallulah,” the oldest and most Indian-like form has been chosen. An exception has been made in the case of the modernized and corrupted “Willamette,” which is used instead of the original Indian name, “Wallamet.” But the meaningless “Willamette” has unfortunately passed into such general use that one is almost compelled to accept it. Another verbal irregularity should be noticed: Wauna, the name given by all the Indians in the story to the Columbia, was only the Klickitat name for it. The Indians had no general name for the Columbia, but each tribe had a special name, if any, for it. Some had no name for it at all. It was simply “the big water,” “the river,” “the big salmon water.” What Wauna, the Klickitat name, or Wemath, the Wasco name, signifies, the author has been unable to learn, even from the Indians who gave him the names. They do not know; they say their fathers knew, but it is forgotten now.
A rich and splendid treasure of legend and lore has passed away with the old pioneers and the Indians of the earlier generation. All that may be found interesting in this or any other book on the Indians, compared to what has been lost, is like “a torn leaf from some old romance.”
F. H. B.Oakland, California,
September, 1890.
BOOK I
THE APOSTLE TO THE INDIANS
CHAPTER I
THE NEW ENGLAND MEETING
Such as sit in darkness and the shadow of death. —BibleOne Sabbath morning more than two hundred years ago, the dawn broke clear and beautiful over New England. It was one of those lovely mornings that seem like a benediction, a smile of God upon the earth, so calm are they, so full of unutterable rest and quiet. Over the sea, with its endless line of beach and promontory washed softly by the ocean swells; over the towns of the coast, – Boston and Salem, – already large, giving splendid promise of the future; over the farms and hamlets of the interior, and into the rude clearings where the outer limits of civilization mingled with the primeval forest, came a flood of light as the sun rose above the blue line of eastern sea. And still beyond, across the Alleghanies, into the depth of the wilderness, passed the sweet, calm radiance, as if bearing a gleam of gospel sunshine to the Indians of the forest.
Nowhere did the Sunday seem more peaceful than in a sheltered valley in Massachusetts. Beautiful indeed were the thrifty orchards, the rustic farmhouses, the meadows where the charred stumps that marked the last clearing were festooned with running vines, the fields green with Indian corn, and around all the sweep of hills dark with the ancient wood. Even the grim unpainted meeting-house on the hill, which was wont to look the very personification of the rigid Calvinistic theology preached within it, seemed a little less bare and forbidding on that sweet June Sabbath.
As the hour for morning service drew near, the drummer took his accustomed stand before the church and began to thunder forth his summons, – a summons not unfitting those stern Puritans whose idea of religion was that of a life-long warfare against the world, the flesh, and the devil.
Soon the people began to gather, – grave men and women, dressed in the sober-colored garb of the day, and little children, clad in their “Sunday best,” undergoing the awful process of “going to meeting,” yet some of them, at least, looking at the cool shadowed wood as they passed, and thinking how pleasant it would be to hunt berries or birds’ nests in those sylvan retreats instead of listening to a two hours’ sermon, under imminent danger of perdition if they went to sleep, – for in such seductive guise did the Evil One tempt the souls of these youthful Puritans. Solemn of visage and garb were the groups, although here and there the gleam of a bit of ribbon at the throat of some young maiden, or a bonnet tastefully adorned, showed that “the world, the flesh, and the devil” were not yet wholly subdued among them.
As the audience filed through the open door, the men and women divided, the former taking one side of the house, the latter the other, – the aisle forming a dividing line between them. The floor was uncarpeted, the walls bare, the pulpit undraped, and upon it the hour-glass stood beside the open Bible. Anything more stiff and barren than the interior of the meeting-house it would be difficult to find.
An unwonted stir breaks the silence and solemnity of the waiting congregation, as an official party enters. It is the Governor of the colony and his staff, who are making a tour of the province, and have stopped over Sunday in the little frontier settlement, – for although the Governor is an august man, even he may not presume to travel on the Sabbath in this land of the Puritans. The new-comers are richly dressed. There is something heavy, massive, and splendid in their garb, especially in the Governor’s. He is a stately military-looking man, and wears his ample vestments, his embroidered gloves, his lace and ruffles, with a magisterial air.
A rustle goes through the audience as the distinguished visitors pass up the aisle to the front seats assigned, as the custom was, to dignitaries. Young people steal curious glances at them; children turn around in their seats to stare, provoking divers shakes of the head from their elders, and in one instance the boxing of an ear, at which the culprit sets up a smothered howl, is ignominiously shaken, and sits swelling and choking with indignant grief during the remainder of the service.
At length the drum ceased, indicating both the arrival of the minister and the time for service to begin.
The minister took his place in the pulpit. He was a young man, of delicate mould, with a pale and intellectual face. Exquisite sensitiveness was in the large gray eyes, the white brow, the delicate lips, the long slender fingers; yet will and energy and command were in them all. His was that rare union of extreme sensibility with strong resolution that has given the world its religious leaders, – its Savonarolas and Chrysostoms; men whose nerves shrank at a discord in music, but when inspired by some grand cause, were like steel to suffer and endure.
Something of this was in the minister’s aspect, as he stood before the people that morning. His eyes shone and dilated, and his slight figure gathered dignity as his gaze met that of the assembly. There was no organ, that instrument being deemed a device of the Prince of Darkness to lead the hearts of the unwary off to popery; but the opening hymn was heartily sung. Then came the Scripture reading, – usually a very monotonous performance on the part of Puritan divines; but as given in the young minister’s thoughtfully modulated voice, nothing could have been more expressive. Every word had its meaning, every metaphor was a picture; the whole psalm seemed to breathe with life and power: “Lord, thou hast been our dwelling-place in all generations.”
Majestic, mournful, yet thrilling with deathless hope, was the minister’s voice; and the people were deeply moved. The prayer followed, – not the endless monologue of the average Puritan clergyman, but pointed, significant, full of meaning. Again his face was lifted before them as he rose to announce the text. It was paler now; the eyes were glowing and luminous; the long, expressive fingers were tremulous with excitement. It was evident to all that no common subject was to be introduced, no common effort to be made. Always composed, the audience grew more quiet still. The very children felt the hush of expectation, and gazed wonderingly at the minister. Even that great man, the Governor, lost his air of unbending grandeur, and leaned expectantly forward.
The subject was Paul’s vision of the man in Macedonia crying for help. The speaker portrayed in burning words the condition of Macedonia, the heathen gloom and utter hopelessness of her people, the vision that came to Paul, and his going to preach to them. Then, passing to England under the Druids, he described the dark paganism, the blood-stained altars, the brutal priesthood of the age; and told of the cry that went forth for light, – a cry that touched the heart of the Roman Gregory into sending missionaries to show them the better way.
Like some royal poem was the discourse, as it showed how, through the storms and perils of more than a thousand years, amid the persecution of popes, the wars of barons, and the tyranny of kings, England had kept the torch burning, till in these latter times it had filled the world with light. Beautiful was the tribute he paid to the more recent defenders of the faith, and most intense the interest of the listeners; for men sat there who had come over the seas because of their loyalty to the faith, – old and grizzled men, whose youth had known Cromwell and Charles Stuart, and who had in more recent years fought for “King Monmouth” and shared the dark fortunes of Argyle.
The old Governor was roused like a veteran war-horse at the sound of the trumpet; many faces were flushed with martial ardor. The young minister paused reflectively at the enthusiasm he had kindled. A sorrowful smile flitted around his lips, though the glow of inspiration was still burning in his eyes. Would they be as enthusiastic when he made the application of his discourse?
And yet England, yea, even New England, was false, disloyal. She had but half kept the faith. When the cry of pagan England had gone forth for light, it had been heard; the light had been given. But now in her day of illumination, when the Macedonian cry came to her, she closed her ears and listened not. On her skirts was the blood of the souls of men; and at the last day the wail of the heathen as they went down into the gulf of flame would bear witness against her.
Grave and impassioned, with an undertone of warning and sorrow, rang the voice of the minister, and the hearts of the people were shaken as though a prophet were speaking.
“Out from the forests around us come the cry of heathen folk, and ye will not listen. Ye have the light, and they perish in darkness and go down to the pit. Generation after generation has grown up here in forest and mountain, and has lived and died without God and without hope. Generation has followed generation, stumbling blindly downward to the dust like the brutes that perish. And now their children, bound in iron and sitting under the shadow of death, reach out their hands from the wilderness with a blind cry to you for help. Will ye hear?”
He lifted his hands to them as he spoke; there was infinite pathos in his voice; for a moment it seemed as if all the wild people of the wilderness were pleading through him for light. Tears were in many eyes; yet in spite of the wonderful power of his oratory, there were faces that grew stern as he spoke, – for only a few years had passed since the Pequod war, and the feeling against the Indians was bitter. The Governor now sat erect and indignant.
Strong and vehement was the minister’s plea for missionaries to be sent to the Indians; fearlessly was the colonial government arraigned for its deficiencies in this regard; and the sands in the hour-glass were almost run out when the sermon was concluded and the minister sank flushed and exhausted into his seat.
The closing psalm was sung, and the audience was dismissed. Slow and lingering were the words of the benediction, as if the preacher were conscious of defeat and longed to plead still further with his people. Then the gathering broke up, the congregation filing out with the same solemnity that had marked the entrance. But when the open air was reached, the pent-up excitement burst forth in a general murmur of comment.
“A good man,” remarked the Governor to his staff, “but young, quite young.” And they smiled approvingly at the grim irony of the tone.
“Our pastor is a fine speaker,” said another, “but why will he bring such unpleasant things into the pulpit? A good doctrinal sermon, now, would have strengthened our faith and edified us all.”
“Ay, a sermon on the errors of Episcopacy, for instance.”
“Such talk makes me angry,” growled a third. “Missionaries for the Indians! when the bones of the good folk they have killed are yet bleaching amid the ashes of their cabins! Missionaries for those red demons! an’ had it been powder and shot for them it had been a righteous sermon.”
So the murmur of disapprobation went on among those slowly dispersing groups who dreaded and hated the Indian with an intensity such as we now can hardly realize. And among them came the minister, pale and downcast, realizing that he had dashed himself in vain against the stern prejudice of his people and his age.
CHAPTER II
THE MINISTER’S HOME
Sore have I panted at the sun’s decline,To pass with him into the crimson West,And see the peoples of the evening.Edwin Arnold.The Reverend Cecil Grey, – for such was our young minister’s name, – proceeded immediately after the service to his home. Before we cross its threshold with him, let us pause for a moment to look back over his past life.
Born in New England, he first received from his father, who was a fine scholar, a careful home training, and was then sent to England to complete his education. At Magdalen College, Oxford, he spent six years. Time passed very happily with him in the quiet cloisters of that most beautiful of English colleges, with its memories of Pole and Rupert, and the more courtly traditions of the state that Richard and Edward had held there. But when, in 1687, James II. attempted to trample on the privileges of the Fellows and force upon them a popish president, Cecil was one of those who made the famous protest against it; and when protests availed nothing, he left Oxford, as also did a number of others. Returning to America, he was appointed pastor of a New England church, becoming one of the many who carried the flower of scholarship and eloquence into the bleak wilds of the New World.
Restless, sensitive, ardent, he was a man to whom a settled pastorate was impossible. Daring enterprises, great undertakings of a religious nature yet full of peril, were the things for which he was naturally fitted; and amid the monotonous routine of parish duties he longed for a greater activity. Two centuries later he might have become distinguished as a revivalist or as a champion of new and startling views of theology; earlier, he might have been a reformer, a follower of Luther or Loyola; as it was, he was out of his sphere.
But for a time the Reverend Mr. Grey tried hard to mould himself to his new work. He went with anxious fidelity through all the labors of the country pastorate. He visited and prayed with the sick, he read the Bible to the old and dim-sighted, he tried to reconcile petty quarrels, he wrestled with his own discontent, and strove hard to grind down all the aspirations of his nature and shut out the larger horizon of life.
And for a time he was successful; but during it he was induced to take a very fatal step. He was young, handsome, a clergyman, and unmarried. Now a young unmarried minister is pre-eminently one of sorrows and acquainted with grief. For that large body of well-meaning people who are by nature incapacitated from attending to their own business take him in hand without mercy. Innumerable are the ways in which he is informed that he ought to be married. Subtle and past finding out are the plots laid by all the old ladies and match-makers of his church to promote that desired event. He is told that he can never succeed in the ministry till he is married. The praises of Matilda Jane Tompkins or Lucinda Brown are sounded in his ears till he almost wishes that both were in a better world, – a world more worthy their virtues. At length, wearily capitulating, he marries some wooden-faced or angular saint, and is unhappy for life.
Now there was in Mr. Grey’s church a good, gentle girl, narrow but not wooden-faced, famous for her neatness and her housekeeping abilities, who was supposed to be the pattern for a minister’s wife. In time gone by she had set her heart on a graceless sailor lad who was drowned at sea, much to the relief of her parents. Ruth Anderson had mourned for him quietly, shutting up her sorrow in her own breast and going about her work as before; for hers was one of those subdued, practical natures that seek relief from trouble in hard work.
She seemed in the judgment of all the old women in the church the “very one” for Mr. Grey; and it likewise seemed that Mr. Grey was the “very one” for her. So divers hints were dropped and divers things were said, until each began to wonder if marriage were not a duty. The Reverend Cecil Grey began to take unusual pains with his toilet, and wended his way up the hill to Mr. Anderson’s with very much the aspect of a man who is going to be hanged. And his attempts at conversation with the maiden were not at all what might have been expected from the young minister whose graceful presence and fluent eloquence had been the boast of Magdalen. On her part the embarrassment was equally great. At length they were married, – a marriage based on a false idea of duty on each side. But no idea of duty, however strong or however false, could blind the eyes of this married pair to the terrible fact that not only love but mental sympathy was wanting. Day by day Cecil felt that his wife did not love him, that her thoughts were not for him, that it was an effort for her to act the part of a wife toward him. Day by day she felt that his interests lay beyond her reach, and that all the tenderness in his manner toward her came from a sense of duty, not from love.
But she strove in all ways to be a faithful wife, and he tried hard to be a kind and devoted husband. He had been especially attentive to her of late, for her health had been failing, and the old doctor had shaken his head very gravely over her. For a week or more she had grown steadily worse, and was now unable even to walk without help. Her malady was one of those that sap away the life with a swift and deadly power against which all human skill seems unavailing.
Mr. Grey on returning from church entered the living room. The invalid sat at the window, a heavy shawl wrapped about her, her pale face turned to the far blue line of sea, visible through a gap in the hills. A pang wrenched his heart keenly at the sight. Why would she always sit at that window looking so sorrowfully, so abstractedly at the sea, as if her heart was buried there with her dead lover?