The Bridge of the Gods. Frederic Homer Balch
more farewell was yet to be said. The winding path led close by the country graveyard. He entered it and knelt by the side of the new-made grave. Upon the wooden headboard was inscribed the name of her who slept beneath, – “Ruth Grey.”
He kissed the cold sod, his tears falling fast upon it.
“Forgive me,” he whispered, as if the dull ear of death could hear. “Forgive me for everything wherein I failed you. Forgive me, and – Farewell.”
Again he was on his way. At the entrance to the wood he saw a figure sitting on a rock beside the path. As he drew nearer he observed it was clad in Indian garb, and evidently awaited his coming. Who was it? Might it not be some chief, who, having heard of his intended mission, had come forth to meet him?
He hastened his steps. When he came nearer, he saw that it was only an Indian woman; a little closer, and to his inexpressible astonishment he recognized his old nurse.
“What does this mean?” he exclaimed. “What are you doing here, and in Indian garb, too?”
She rose to her feet with simple, natural dignity.
“It means,” she said, “that I go with you. Was I not your nurse in childhood? Did I not carry you in my arms then, and has not your roof sheltered me since? Can I forsake him who is as my own child? My heart has twined around you too long to be torn away. Your path shall be my path; we go together.”
It was in vain that Cecil protested, reasoned, argued.
“I have spoken,” she said. “I will not turn back from my words while life is left me.”
He would have pleaded longer, but she threw a light pack upon her back and went on into the forest. She had made her decision, and he knew she would adhere to it with the inflexible obstinacy of her race.
He could only follow her regretfully; and yet he could not but be grateful for her loyalty.
At the edge of the wood he paused and looked back. Before him lay the farms and orchards of the Puritans. Here and there a flock of sheep was being driven from the fold into the pasture, and a girl, bucket in hand, was taking her way to the milking shed. From each farmhouse a column of smoke rose into the clear air. Over all shone the glory of the morning sun. It was civilization; it was New England; it was home.
For a moment, the scene seemed literally to lay hold of him and pull him back. For a moment, all the domestic feelings, all the refinement in his nature, rose up in revolt against the rude contact with barbarism before him. It seemed as if he could not go on, as if he must go back. He shook like a leaf with the mighty conflict.
“My God!” he cried out, throwing up his arms with a despairing gesture, “must I give up everything, everything?”
He felt his resolution giving way; his gray eyes were dark and dilated with excitement and pain; his long fingers twitched and quivered; before he knew what he was doing, he was walking back toward the settlement.
That brought him to himself; that re-awakened the latent energy and decision of his character.
“What! shall I turn back from the very threshold of my work? God forgive me – never!”
His delicate frame grew strong and hardy under the power of his indomitable spirit. Again his dauntless enthusiasm came back; again he was the Apostle to the Indians.
One long last look, and he disappeared in the shadows of the wood, passing forever from the ken of the white man; for only vague rumors floated back to the colonies from those mysterious wilds into which he had plunged. The strange and wondrous tale of his after-life New England never knew.
BOOK II
THE OPENING OF THE DRAMA
CHAPTER I
SHALL THE GREAT COUNCIL BE HELD?
The comet burns the wings of night,
And dazzles elements and spheres;
Then dies in beauty and a blaze of light
Blown far through other years.
Two hundred years ago – as near as we can estimate the time from the dim and shadowy legends that have come down to us – the confederacy of the Wauna or Columbia was one of the most powerful the New World has ever seen. It was apparently not inferior to that of the Six Nations, or to the more transitory leagues with which Tecumseh or Pontiac stayed for a moment the onward march of the white man. It was a union of the Indian tribes of Oregon and Washington, with the Willamettes at the head, against their great hereditary enemies, the Nootkas, the Shoshones, and the Spokanes.
Sonorous and picturesque was the language of the old Oregon Indians in telling the first white traders the story of the great alliance.
“Once, long before my father’s time and before his father’s time, all the tribes were as one tribe and the Willamettes were tyee [chief]. The Willamettes were strong and none could stand against them. The heart of the Willamette was battle and his hand was blood. When he lifted his arm in war, his enemy’s lodge became ashes and his council silence and death.
“The war-trails of the Willamette went north and south and east, and there was no grass on them. He called the Chinook and Sound Indians, who were weak, his children, and the Yakima, Cayuse, and Wasco, who loved war, his brothers; but he was elder brother. And the Spokanes and the Shoshones might fast and cut themselves with thorns and knives, and dance the medicine dance, and drink the blood of horses, but nothing could make their hearts as strong as the hearts of the Willamettes; for the One up in the sky had told the old men and the dreamers that the Willamettes should be the strongest of all the tribes as long as the Bridge of the Gods should stand. That was their tomanowos.”
But whenever the white listener asked about this superstition of the bridge and the legend connected with it, the Indian would at once become uncommunicative, and say, “You can’t understand,” or more frequently, “I don’t know.” For the main difficulty in collecting these ancient tales – “old-man talk,” as the Siwashes call them – was, that there was much superstition interwoven with them; and the Indians were so reticent about their religious beliefs, that if one was not exceedingly cautious, the lively, gesticulating talker of one moment was liable to become the personification of sullen obstinacy the next.
But if the listener was fortunate enough to strike the golden mean, being neither too anxious nor too indifferent, and if above all he had by the gift of bounteous muck-a-muck [food] touched the chord to which the savage heart always responds, the Indian might go on and tell in broken English or crude Chinook the strange, dark legend of the bridge, which is the subject of our tale.
At the time our story opens, this confederacy was at the height of its power. It was a rough-hewn, barbarian realm, the most heterogeneous, the most rudimentary of alliances. The exact manner of its union, its laws, its extent, and its origin are all involved in the darkness which everywhere covers the history of Indian Oregon, – a darkness into which our legend casts but a ray of light that makes the shadows seem the denser. It gives us, however, a glimpse of the diverse and squalid tribes that made up the confederacy. This included the “Canoe Indians” of the Sound and of the Oregon sea-coast, whose flat heads, greasy squat bodies, and crooked legs were in marked contrast with their skill and dexterity in managing their canoes and fish-spears; the hardy Indians of the Willamette Valley and the Cascade Range; and the bold, predatory riders of eastern Oregon and Washington, – buffalo hunters and horse tamers, passionately fond, long before the advent of the white man, of racing and gambling. It comprised also the Okanogans, who disposed of their dead by tying them upright to a tree; the Yakimas, who buried them under cairns of stone; the Klickitats, who swathed them like mummies and laid them in low, rude huts on the mimaluse, or “death islands” of the Columbia; the Chinooks, who stretched them in canoes with paddles and fishing implements by their side; and the Kalamaths, who burned them with the maddest saturnalia of dancing, howling, and leaping through the flames of the funeral pyre. Over sixty or seventy petty tribes stretched the wild empire, welded together by the pressure of common foes and held in