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 xtribes, 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.
What tall and tawny men were these,
As sombre, silent, as the trees
They moved among! and sad some way
With tempered sadness, ever they,
Yet not with sorrow born of fear,
The shadows of their destinies
They saw approaching year by year,
And murmured not.
. . . . .
They turned to death as to a sleep,
And died with eager hands held out
To reaching hands beyond the deep;
And died with choicest bow at hand,
And quiver full and arrow drawn
For use, when sweet to-morrow’s dawn
Should wake them in the Spirit Land.
Joaquin Miller.
Chapter 1 THE NEW ENGLAND MEETING.
Such as sit in darkness and the shadow of death.—Bible.
One 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